THE 

PILGRIMAGE OF A PILGRIM, 



FOR FORTY YEARS, 



AS HE JOURNEYED TO ; AND THROUGH, AND FROM, THE PAR- 
TJALIST CHURCH, INTO AND THROUGH SIXTEEN 
YEARS' EXPERIENCE IN THE UNIVERSALIST 
MINISTRY — AND NOT DONE YET. 



BY ABRAHAM NORWOOD, 

RECORDER OF THE " ACTS OF THE ELDERS, COMMONLY CALLED 
THE F>OOK OF ABRAHAM," ETC. ETC. 



u 1 will bring the blind by a way that they knew not; I will lead them 
In paths they have not known." — Isa. xlii. 16. 
" Whither goest thou, pilgrim stranger ? " 



"FIFTH AND REVISED EDITION. 



BOSTON: 

PUBLISHED BY THE PILGRIM FOR THE PURCHASER, 
1852. 



Entered according to Act of Congress, in the year 1S4S ; by 
ABRAHAM N ORWOOD, 
In the Clerk's Office of the District Court of the District of Massachusett 



Stereotyped by 
GEORGE A. CURTIS; 

NEW ENGLAND TYPE AND STEREOTYPE FOUNDER Y, 



DEDICATION. 



To her whose lap sustained him in infancy — whose 
hand led him in childhood — whose tongue taught him 
in youth — whose lips counselled him in manhood — 
whose eye beamed on him with tenderness — whose 
care cured him in sickness — whose voice soothed him 
in sorrow — whose smiles filled him with gladness, 
and whose pure, deep, holy, watchful affection ever was, 
and still is, above and about him for his highest good: 
to his beloved and honored Mother — his only surviving 
parent — is this " Pilgrimage " most respectfully dedi- 
cated, as a small tribute of the esteem and affection of 
her absent son, Abraham. 



INTRODUCTION. 



This volume is prepared and sent forth by on« who, , 
for many years, deeply realized the keen awfulness of a 
sincere faith in the dreadful doctrine of unending woe. 
In infancy it was impressed upon his tender mind, "grew 
with his growth, strengthened with his strength," and pro- 
duced its baneful fruits. 

It poisoned the purest fountain of youthful pleasures, 
scathed and seared the tender plants of joy, that strove, in 
vain, to flourish in his early pathway ; and if, perchance, 
some beauteous buds of hope appeared, desiring to unfold 
their lovely leaves, those leaves were scattered by its ruth- 
less blast, and, instead of fragrance sweet, a sulphurous 
smell remained. 

It haunted him by day, tormented him by night, flashed 
forth in vivid dreams, awakened him from sleep, mingled 
in all his thoughts, and, like an evil genius from infer- 
nal regions, pursued him with its hateful presence. 

But the great God — blessed be His name! — "deliv- 
ered him from evil," raised him from the horrible pit 
of falsehood and delusion, and placed him on the mount 
of Faith, and Hope, and Joy. Here, now, he firmly stands, 
— here he has stood for years, — with heart enlarged, 
with hand outstretched, with- voice upraised, to urge, per- 
suade, by all the power of Heaven's own Word, his wan- 
dering fellow-men to disbelieve, reject, renounce forever, 



VI 



INTRODUCTION. 



the most loathsome doctrine that ever cursed the world, 
and receive the holy truth that maketh free indeed. 

It is to aid in the high object of bringing souls from 
darkness into light, that this " Pilgrimage " is written. 
To aid, not only by the truths which it contains, and 
which God grant may be conveyed to many hearts, in- 
spiring hope, and faith, and confidence, and love ; but, 
also, to aid the Pilgrim writer in his constant journey- 
ings from town to town, from state to state, to preach the 
gospel of the blessed kingdom, and enable him to satisfy 
the worldly wants of the dear loved ones he leaves at 
home, and to " owe no man anything, but to love one anoth- 
er." Reader, remember this — "forget it notP 

There are, -'tis true, some things recorded in this Pil- 
grim-book, that have not much to do with sacred truth : 
such, for instance, as the writers time and place 
of birth, his father's family, and when he lived, and 
where and how, and other trifling facts, which some, 
perhaps, may think unworthy to be read. If you think so, 
dear reader, pray don't read them ; they are not for you, 
but others. 

The author doubts not that this work has imperfections 
of style, of taste, of order, and of learning ; still, he sub- 
mits it to the Christian world, believing that it has a 
hallowed mission to perform, and that its good will more 
than overcome its ill ; and praying that its readers may 
have grace and wistlom to treasure up the good in hon- 
est hearts — the evil, when they see it, cast away. 

A. N. 

Salisbury ', Mass.. September, 1848. 



CONTENTS. 



CHAPTER I. 

His birth and birthplace — Some account of his parents, and others- 
Receives baptism — Early instruction and its impressions — The cate- 
chism and the rod — Hears preaching, awful — Goes to heaven and hell 
in the visions of night — Fortunately escapes from both — Reflec- 
tions. . " Pa^e 9 



CHAPTER II. 

Wealth of one Abraham, and poverty of another — Attends school — 
Initiated into the arts and sciences of fishing and fowling — Narrow 
escapes from death — Receives a severe injury — Rum drinking, to- 
bacco eating, smoking and profanity — Anecdotes of the latter — Com- 
ments. • 2i 



CHAPTER III. 

Removes to the East — Births and death — Funeral sermon — Anecdote 
— Letter to a sister on intemperance and marriage — Extracts from a 
fisherman's diary, in rhyme — " The Fisherman's Dream," poetical — 
More poetry .32 



CHAPTER IV. 

S;ttlement of Rev. D. D. Tappan — Excitement — Church, the "devil's 
cradle," and the minister in the "gall of bitterness" — Protracted 
meeting — Revival, how made — Pledging — Revivals, how made and 
how managed — Mr. Tappan on the "judgment seat" — Author's 
views of religion — Increased excitement — Is converted, and labors 
zealously — Dr. Edwards' sermons — Excitement declines — Joins the 
church. . . . • • .... 46 



CHAPTER V. 

Labors from house to house — Lives and learns — Conversation with a 
widow — God's goodness — Opposition in meeting — School- master's 
speech — Prayer of Jesus — Subject of prayer examined — Preaching 
and praying — Visits Poland and Minot — Meets with opposers — Tells 
stories to avoid argument — Doubts the doctrine he professes — Trinity 
— Justice of God — Unpardonable sin — Convict's despair wrong. 63 

CHAPTER VI. 

Fears he shall be a Universalist — Strives against it — Interesting 
meeting — Bible points down, and minister up — Receives more 



viii CONTENTS. 



light, and becomes more alarmed — Asks advice of a female saint-- 
Conversation — Made willing to investigate — Becomes a Universalist 

— Rejoices in the truth — Punishment in futurity — Visits Gloucester 

— Hears Universalism — Church becomes alarmed — Is tried for her- 
esy, and suspended — Writes a book — His father's suspension — A 
curious letter 79 

CHAPTER VII. 

Visits Rev. H. Ballou — Is advised to preach — Studies with Rev. S. Cobb 

— Preaches in Annisquam and other places — Extract from a sermon — 
Visits Cape Cod — Preaches in Saco. Me. — Spends a winter in Annis- 
quam — Urged to remain — Farewell sermon — Removes to Cape Cod 

— Opposition — Success of the cause — Churches built — Singular in- 
cident at a funeral — Extends his operations — More opposition — 
Method of treating it — Elder Wood's conduct — Meeting disturbed by 
converts — Affairs in Brewster — Exciting conferences — Ministerial 
experience — Amusing incident — Happy death — Temperance matters 

— Opposition and fall of Rev. S. Ewer and others — Creeds against con- 
duct, and conduct against creeds — Pilgrimage on the Cape ends. 209 

CHAPTER VIII. 

Removes to Marblehead — Installation — Successful efforts — Sabbath 
School, Conferences, &c. — Support of clergymen — Duties of ministers 
and people — Dissatisfaction — Dismission — Reflections — Bitter op- 
position — Scene in a Baptist vestry — Visit to Nantucket and Mar- 
tha's Vineyard — Extracts from Journal — Ichabod Norton, Esq. — 
Preaches to Gay Head Indians — Taunton, Mass 243 

CHAPTER IX. 

Removes to Fall River— " Tip and Ty " excitement — Goes to New 
London — Singular occurrence, very — "Excitement in the city — Method 
of managing meetings with a Methodist minister — Goes to Rhode 
Island — Character and opposition of the people — Amusing interview 
with a black-eyed woman — Sabbath schools — Protracted meetings — 
Origin of the i: Book of Abraham" — Ninety people baptized at once 

— Gov. Dorr and the Suffrage war — Three soldiers secreted by an elder 

— The author threatened with arrest — Removes to Canton — to Salis- 
bury — Missionary labors — Missionary letter 270 

CHAPTER X. 

Author's family record — Opposition of relatives, and encouragement of 
friends — Sickness and health, poverty and wealth — Much to say, 
but no room to say it — " Come, and bring the baby" — End of the 
" Pilgrimage." . . 303 



Poetical Selections. 



310 



THE PILGRIMAGE OF A PILGRIM, 
FOR FORTY YEARS. 



CHAPTER I. 

His birth and birthplace — Some account of his parents, and 
others — Receives baptism — Early instruction and its im- 
pressions — The catechism and the rod — Hears preaching, 
awful — Goes to heaven and hell in the visions of night — 
Fortunately escapes from both — Reflections. 

In attempting- to record my own biography, I 
find myself utterly unable to speak from personal 
knowledge of the very first fact customary to be 
mentioned, although all accounts agree that I was 
present when it transpired. I have taxed my mind 
to recall the circumstance, but still it is entirely 
unremembered. I am hence compelled to be so 
much like others as to depend upon the statements 
of my seniors as to when and where I took my 
first peep into this most singular and curious 
world. 

I dislike to boast of my relations, whether past 
or present, as it is a habit I never indulged in ; 
and besides, very likely, it would have been an 
improvement if some of therii had been better even 
than they were. Bat then — and I want to say it 
very modestly — some of my very near relations 



10 THE PILGRIMAGE OF A PILGRIM, 



were so far on the right side of disrespectable, that 
I can depend upon their statement that I was born 
on Sunday, Dec. 28, 1806, in that part of the town 
of Gloucester, Mass., called Cape Ann, in that part 
of Cape Ann now called Rockport, and in that 
part of Rockport called Halibut Point ; or as near 
this Point as a house could be found to be born in 
■ — said house being a two-storied, gambrel-roofed, 
antiquated building, owned in whole, and occupied 
in part, by Mr. Joshua Gott, a brave revolutionary 
soldier, since deceased. 

But, I suppose, dear reader, as I was born on a 
• point you will expect me naturally to come to a 
point, and to keep to a point, even if I have to be 
pointed in my observations. Well, you are right, 
and shall not be disappointed. The testimony of 
my relatives as to the when and where of my 
birth, is confirmed by the fact that I have not the 
most remote remembrance of being born at any 
other time, nor in any other place. 

I should have been the first-born only for the fact 
that I found two sisters at home on my arrival ; 
but I contrived not to be offended about it, as it was 
neither my fault nor my business. However, I 
was the first-born son, and should have been the 
last but for certain events that took place after- 
wards. 

I was destined to be one of a numerous family. 
But there are, perhaps, as many advantages as in- 
conveniences in such an arrangement. Children in 
large families are not as liable to be injured by 
indulgence as in small ones, and they probably are 
better prepared for the disappointments of life. But 
be this as it may, members were added in rapid sue- 



FOR FORTY YEARS. 



11 



cession, until there were no less than ten sisters 
in the family, and five brothers ! 

My parents, especially my father, welcomed 
each particular one when it made its first visit, 
just as though they had no other, and the dear 
little stranger had come a long journey on foot 
and alone, out of pure compassion, just to please 
and accommodate them. And then what a list of 
proper names had to be hunted up from the Bible, 
dictionary, and spelling book, to distinguish all 
these little members of the tribe of Abraham ! 

What I should have been called, if my careful 
mother had not given me the same old-fashioned 
name that my father's mother gave him, I sh\ill 
probably never be informed. 

Both of my grand-fathers were of direct Eng- 
lish descent. The name of one was Jonathan, the 
other Gustavus, and the name of their father was 
Jonathan. They were own brothers, and of course 
my parents were own cousins, and of the same 
surname. 

The children of Jonathan were ten, — five sons 
and five daughters ; and the children of Gustavus 
and Abigail his wife, were ten, — five sons and five 
daughters. 

At the age of nine months I was baptized, or 
christened, by Rev. Ezra Leonard, pastor of An- 
nisquam parish, unto which parish we were con- 
sidered as belonging. Mr. Leonard was then 
Orthodox, (so called,) but he afterwards became a 
preacher of Universalism, and continued firm in 
the faith of that doctrine until his decease. I 
heard him preach several times in the course of 



15 



THE PILGRIMAGE OF A PILGRIM, 



my youth, and attended school which he taught, 
a term or two. 

Rev. Mr. J ewett's meeting, (Orthodox,) at Sandy- 
hay, being nearest, my father took his name from 
the list of Annisquam parish, and allowed himself 
to be taxed for the support of Mr. Jewett, to whose 
meeting we children were sent, and sometimes to 
Sabbath school. 

I have beard Mr. J.ewett preach a great many 
times, and can remember very distinctly, though 
then quite young, with what awful and terrifying 
earnestness he would lay down the case of a poor 
sinner, after he had dispatched his " ninthly and 
lastly," wad come to "improve upon the subject." 

This was usually the hottest portion of the 
whole discourse, and designed to make both saints 
and sinner- tremble for their safety. I think I can 
remember distinctly of hearing him assert that 
there were " infants in hell not a span long," and 
that the seats upon which we sat would be " swift 
witnesses against us at the bar of God." 

I listened to all he said with the utmost rever- 
ence and most implicit faith, and his dreadful sen- 
timents sank deeply into my tender mind, for, 
though of a lively, ardent temperament, 1 was still 
of a reflecting, thoughtful, religious turn. 

At home my mother carefully taught us the 
" Assembly's Shorter Catechism," and, as a crazy 
pedler used to say, other " good books about the 
devil." A portion of the Sabbath was usually 
devoted to this arork. She also learned us many 
hymns, the substance and theology of which may 
be ''summarily comprehended" in the following 
example : — 



FOR FORTY YEARS. 



13 



H There is beyond the sky 
A heaven of joy and love, 
Where all good children, when they die, 
Go to that world above. 

" There is a fiery hell, 
And everlasting pains, 
"Where sinners must with devils dwell, 
In darkness, fire, and chains." 

We were all taught the Lord's prayer, and re- 
quired to repeat it night and morning. Before 
going to bed, we would come around our mother, 
place oui selves in a devotional attitude, raise our 
little hands together, and say our hymns and offer 
our prayers. 

I believe my mother had much more true re- 
ligion even at that time than very many who pro- 
fess to have enough to secure them a passport to 
the upper kingdom. Hers was sincere, unosten- 
tatious and true, performed in the hallowed secrecy 
of her family, without any profession thereof before 
the church or the world. She had a book of ser- 
mons, prayers, and hymns, which professed to be 
adapted to the capacities of children, from which she 
frequently read to us. Impressions of good were 
made upon our tender minds by her instructions, 
that have never passed away. I think she would 
have attended church constantly had she been 
conteniently circumstanced. 

My father, like a large majority of those about 
him, never attended church, but he used to read to 
us from the Bible, and sometimes question us from 
the book containing the catechism. At any rate, 
he used to hold the little switch stick, or point to 
' it, as it hung in its place over the mantle-piece, to 
2 



14 



THE PILGRIMAGE OF A PILGRIM, 



keep us in order, whilst we were being catechized 
by my mother. 

I remember this fact very distinctly, and the 
more so, as on one occasion a little stick, which 
served the doable purpose of keeping us in order 
and whipping the cat, when she had the misfortune 
to misdemean herself, was among the little sticks 
that were somewhere else. I was a very little 
boy, and do not exactly wish the reader to infer 
that I had any hand in its absence. However, 
the fact was discovered before we had finished 
reciting, and I was sent out to procure another. I 
took one from a willow tree that was always will- 
ing to discount in a case of necessity, and having 
neatly and carefully cut it to the pith on either 
side, carried it to my father. 

He took the stick, and I took my place, and, in 
order to have its virtues tested upon me first of all, 
I soon laughed outright when I should have been 
silent. I laughed aloud because I knew the weight 
of the stick would be in proportion to the enormity 
of the offence, and I wished him to make quite a 
demonstration, as it would be the first, as well as 
the last, from that deceitful weapon. Down came 
the stick upon my guilty cranium, and just as I 
began to feel its force, and just as my father thought 
his hasty prediction, that I should "laugh the 
other side of my mouth," was to be fulfilled, lo arid 
behold ! the stick was divided in twain, as if by 
magic, and by far the longest portion thereof fell 
to the floor. He instantly saw through the trick, 
and l as quickly saw, by the expression of his 
large, bright, blue, laughing eyes, that his assumed 
gravity was dethroned, and that he considered the 



FOR FORTY YEARS. 



15 



joke too good to be lost. We could always read 
the uppermost feelings of his soul through his tell- 
tale eyes, and when they brightened with an un- 
ofFended smile, it was a favorable symptom. On 
this occasion we all laughed heartily, and I think, 
for once, it did more good than a whipping. But 
the . stick was usually kept more to be seen than 
felt, and all the stick-whipping that my father 
did to his children was neither much injury nor 
benefit. 

I very much doubt whether the nature and 
disposition of a child were ever improved, or its 
filial affection and willing obedience increased, by 
whipping ; and the same remark will apply to 
scolding. I am not surprised by the small amount 
of veneration possessed by the Rev. John Murray 
for either his father* or his father's religion, when 
I consider how much, according to his own account, 
" father whippe'd John." I confess I have not 
much faith in the government or practice of those 
parents or teachers, who adopt as a motto, 

"'Tis education forms the common mind, 
And with a twig to teach we are inclined." 

But to return. My parents were believers in 
the common theology, and so firmly was it instilled 
into the minds of their children, that I had not a 
single doubt of its truthfulness. And, although I 
was happily unaddicted to some of the evil habits 
practised by some other boys, and notwithstanding 
I repeated my prayers every night, and also every 
morning, unless I forgot to, or was particularly 
hurried, still I was frequently under dreadful ap- 
prehensions lest God would not love me, and I 
should be burned forever and ever. 



1G 



THE PILGRIMAGE OF A PILGRIM, 



Many a time have I listened to Mr. Jewett, in 
almost breathless anxiety, and watched his open 
lips, while from them issued the most dreadful 
anathemas on the impenitent, and thought, Oh ! that 
I were as certain of salvation as he is ! There 
stands one who is sure of being an " angel of God 
in heaven !" . Oh, how much I fear that God will 
be so intent upon saving him, that he will neither 
stop nor stoop to notice a poor little boy like me ! 
Yes, and then when I stand there trembling before 
the Judge, almost afraid to look up. and just about 
to despair, he, that great minister, will be a " swift 
witness against me at the bar of God," for he says 
he will ! Oh, how I do wish he would happen to 
be somewhere else about that time, and if he can- 
not tell the Lord I have been a good boy, and help 
save me, not tell him of every little bad thing I 
did, and make me be lost forever! Oh, dear me' 
I would speak to him sometime 'about it, and tell 
him not to go, only I'm afraid to, for he is a great 
man, and God loves him, and he looks awfully ! 

I remember, once in particular, when such 
thoughts passed rapidly through my young mind, 
and there was another boy, about my age, in the 
same large, square, old-fashioned pew, perfectly 
heedless of what was being said, and endeavoring 
to catch the flies that were sporting in the glorious 
sunshine that came smiling in through the win- 
dow ! I wondered how he could be so careless 
when his soul was in danger, and the minister 
himself was going to tell the great God how bad 
he was. I do not now approve of his carelesness 
in the house of God, but it was a happy thing for 
the little fellow not to learn any theological lesson, 



FOR FORTY YEARS. 



17 



rather than a bad one, and not to hear the minister 
tell about any God, rather than about one who 
would serve poor little children infinitely worse 
than he served the little flies that he crushed be- 
tween his fingers, after having cruelly torn their 
wings and legs off. 

Not only by day, but many and many a night, 
have I been tormented with the dreadful doctrine 
of fire and brimstone. " I saw in the night 
visions" of the "joys of heaven and pains of hell." 
If I had been a good boy throughout the day, 
learned my lesson well, obeyed my mother faith- 
fully, and been very kind to my little sisters, I 
usually dreamed of going to heaven — a most 
beautiful place, hung about with gorgeous dra- 
pery, and filled with angels and good folks — 
where I saw God and the Saviour, who looked 
smilingly upon me, and let me go upon the right 
hand. 

But if I had disobeyed, or neglected my duty in 
any essential respect, as soon as my prayer was 
said, and my eyelids closed in sleep, I began to 
witness the coming of the day of judgment. A 
trumpet, " louder than ten thousand thunders," 
uttered its appalling voice, and I, with the great 
whole of the human race, was summoned, instant- 
ly, before a frowning and offended Deity, to wit- 
ness a " God in vengeance and a world on fire." 
Soon the wrathful sentence issued from the burn- 
ing throne, " Depart, ye cursed, into everlasting 
fire ! " And I was plunged, with very many others, 
some smaller, even, than myself, into a horrid pit 
of liquid flames, and, by infernal fiends, scourged 
and tormented, and whelmed deep beneath the 
2* 



13 



THE PILGRIMAGE OF A PILGRDI, 



burning billows of almighty wrath, while the dire- 
ful Judge was frowning in the distance, exulting" 
in our suffering, mocking at our calamities, and 
laughing at our fears, as we, poor, helpless crea- 
tures, writhing and shrieking in utter agony, 
sank, tumbled, fell, pursued by howling demons, 
down, down, down, beneath the wrath and curse 
of God forever ! And all this demon-like contriv- 
ance, and these infernal modes of torture — all 
this magnificent display of the huge artillery of 
heaven — all this discharge of red-hot thunderbolts 
of wrath, just to crush the budding hopes, to blast 
the peace of mind, and punish properly, a poor 
frail boy, who chanced, perhaps, to disobey his 
mother, but never injured God in all his life ! 

But, usually, when I felt the scalding flames 
curling and creeping around my cringing body, 
and rushing down my throat at every indrawn 
breath, the agony w r as past endurance, and, with 
a desperate effort to shriek aloud, my eyes would 
open, and the vision vanish. A cold sweat would 
stand upon my brow, and an unearthly shuddering 
seize my frame. I would repeat my prayers, and 
thank my God I had escaped from hell, then try 
again to be composed, and sleep. 

Again the dreaded vision would reappear; again 
an angry God would fling me into the pit ; again 
the liquid flames w T ould curl around me, and again, 
in agony, would I awake from sleep and try to 
pray. And many a night have I arisen, fright- 
ened, from my bed, hastened to my mother's room, 
awakened her from sleep, and, tremblingly, im- 
plored admission to her bed, where 1 could feel quite 
safe, and rest secure, beneath maternal care. 



FOR FORTY YEARS. 



Oh gracious God ! can it be thy pure, religious 
truth that thus weaves horrid visions for a tender 
child, and makes him, though compelled to call 
thee good, loathe and dread thy nature and thy 
deeds ? Can it be that thou, who hast revealed thy 
love as greater than the love a mother bears her 
child, hast made a place infinitely cruel, beyond all 
thought, in which to burn thy helpless, hopeless 
creatures, and crush them down beneath eternal 
wrath ? No, it cannot be ! it cannot ! It is su- 
premely dreadful to teach young minds the doc- 
trines I was taught. It is the grossest slander 
that can be uttered against the great Creator. It 
gives to him a character, which, if ascribed to the 
imaginary prince of the infernal pit, would make 
a purple blush come mantling to his cheek. 

So much have I been made to suffer from this 
hateful doctrine, so many doubts and fears have 
crushed my joys and hopes in days gone by, that 
I may be excused for uttering words of warmth 
and earnestness when dwelling on this hateful and 
unwelcome subject. Would a good parent, if his 
child ask bread, give him a serpent? Then why,, 
when he desires and needs the sincere milk of 
God's own word, feed him with the gall and worm- 
wood of endless sorrow — the poisonous doctrine 
of fire and brimstone ? Heaven knows, and so do 
I, that parents, if well informed, would not impose 
such falsehoods upon their children's ears. 

But our dear parents have been deceived, and 
have learned to us, as truth, the greatest falsehood 
that old satan ever made. And my heart is pained 
within me, even now, to think that there are 
parents still teaching to their children, with most 



20 



THE PILGRIMAGE OF A PILGRIM, 



devout intention, this doctrine that so dishonors 
God, depraves the heart, destroys the peace, and, 
in many a case, darkens the brightest intellect and 
dethrones the reason. 

It grew with my growth, and strengthened with 
my strength, for many years. True, from the 
mere force of habit, it did not always appal my 
mind, and haunt me in my dreams, as when I first 
reflected seriously upon its hideous features. Still 
it was always in my heart, doing its fearful work 
in secrecy and silence. I wished most ardently 
it might be false, but yet I had no doubt as to its 
truth. I thought that God had made it so, and 
we could do no more than to submit. Thus 
passed away the morning of my life, for fourteen 
years and more. 



CHAPTER II. 



Wealth of one Abraham, and poverty of another — Attends 
school — Initiated into the arts and sciences of fishing and 
fowling — Narrow escapes from death — Receives a severe 
injury — Rum drinking, tobacco eating, smoking and profan- 
ity — Anecdotes of the latter - - Comments. 

The ancient Abraham, who dwelt upon the 
plains of Mamre, was the possessor of " very much 
cattle ;" but my father, though he possessed the 
name, was minus all the cattle ; nevertheless, he 
was the undisputed possessor of very many chil- 
dren. The ancient namesake sometimes seemed 
almost overburdened with his riches, but I never 
heard my father complain of any such personal 
inconvenience, and the probability is, that he had 
no more wealth than he found a necessary and 
immediate use for. In fact, this is according to 
my very definite remembrance ; therefore, he could 
not accomplish many . things which he might have 
done had circumstances been otherwise. 

It is no disgrace to be honestly poor, though it 
is sometimes an inconvenience. My father found 
it so, for he was unable to educate his children 
according to his wishes. There were so many of 
us that it would have required a decent fortune to 
accomplish it. However, he did the best he could ; 
or at least he thought. he did. He sent us to the 
district school whenever he could do so convenient- 



22 



THE PILGRIMAGE OF A PILGRIM, 



ly; but I believe no one of us ever went to school 
to learn the alphabet, or the " a, b, abs." We 
always learned these at home. When or where 
I learned to read, I have no recollection, not the 
faintest. I have taxed my mind severely to re- 
member, if possible, when I learned to " read in 
reading," but in vain. I have been told that I 
could point out all the letters in the alphabet, when 
their names were called by another, before I could 
pronounce the name of any except 0. 

The first time I remember being in school was 
at the commencement of a term. A new master 
was employed, who was a strange? to us all. I 
sat upon a low front seat, with other boys, all, or 
nearly so, older and larger than myself. In due 
time, the master called us up, singly, to test our 
several abilities, and define our positions. One 
after another marched out, and as the master 
pointed, with the blade of his penknife, to the let- 
ters of the alphabet, they gave utterance to the 
sounds of A, ah ; B, ah, &g. &c. I was the small- 
est and bashfulest, and therefore the last of the 
little urchins to " go out and read." 

Instead of holding me off, at arms' length, as he 
did the other boys, he extended a hand, and, with 
a smile that gave me confidence, drew me between 
his knees, patted me gently upon my head, uttered 
some soothing words, and, placing both arms 
around me, brought the spelling book in front, 
before my eyes. He pointed to several letters and 
pronounced their names for me to repeat. I re- 
mained silent until he urged me, and then said, 
"I don't read there." He "turned over a new 
leaf," and pointed to the " a, b, abs;" and, after a 



FOR FORTY YEARS. 



23 



pause, received the same information, " I don't 
read there." He then turned to words of one 
syllable : then to two, commencing with " ba-ker ;" 
then to three, commencing - with " al-a-mode ;" and, 
receiving the same reply, he turned to the fables 
of the "Old Man and the Rude Boy," the " Coun- 
try Milk Maid," the " Fox and the Swallow," &c, 
&c, bat still receiving the same reply, " I don't 
read there" I presume he began to think me a 
greater dunce than my " worthy predecessors." 

But, whatever his thoughts were about me, I 
know what mine were about him, though I was 
careful not to express them. They were on this 
wise : you are a pleasant looking man, but a 
greater dunce than I thought for. I thought 
schoolmasters knew everything, but you don't 
know so much as my mother. You don't even 
know where a little boy like me had ought to read, 
and she does. 

The fact was, I could repeat, by the column, the 
spelling lessons he pointed out to me, and verba- 
tim almost every story in the book, from the " Old 
Man," &c, to "Jack and the Bird's Nest." I 
think we were both, by this time, getting pretty 
essentially embarrassed, when one of the largest 
scholars arose and told the teacher that I " spelled 
in that book, but read in the Testament." " Oh," 
said he, " well, well, my, little fellow, if this is the 
case, you must not sit with those idle boys any 
longer, but you must take a higher seat, and read 
with the Testament class. He then gave me 
a higher seat, which I occupied during the term, 

I am not able to say how old. or rather how 
young, I was at that time, but one thing is certain, 



24 



THE PILGRIMAGE OF A PILGRIM, 



viz., if I had continued to advance as rapidly since, 
as I advanced before that early period, I should 
have known something long ago. I impute my 
early progress principally to the attention of my 
parents, especially my mother ; but, as their family 
increased, they were unable so attentively to su- 
perintend our juvenile education, and our advan- 
tages for schooling were rather limited. After we 
removed from Gloucester, however, I attended, for 
several terms, an Academy and High School, in 
Saco, Maine. 

My father was a farmer by education and pro- 
fession, but a fisherman by practice ; and 1 was, at 
a very early age, carefully initiated into the arts, 
and sciences, and mysteries of fishing and fowl- 
ing. 

I remember the first time my father took me 
out in a fishing schooner. I was probably seven 
years old. I would relate the (to me) interesting 
particulars, were it not my design to mention but 
few incidents in my history that have no direct 
bearing upon my intellectual, religious, or theo- 
logical training. , 

From that time, I went more or less every sea- 
son, and became so perfectly inured to the " perils 
of the sea" that I believe I never knew what it 
was to fear the elements, though exposed upon 
the ocean in many a dangerous time. I was mas- 
ter of a vessel six or seven years before leaving 
the sea. 

Though naturally of a slender constitution, yet 
I was early accustomed to breathe the free air of 
heaven, and to be exposed to heat and cold, storm 
and shine, at all seasons. My father had a great 



FOR FORTY YEARS. 



25 



passion for fowling and hunting, and I look back 
now with astonishment upon the fact that he took 
me with him many a time long before day, in mid- 
winter, out several miles on the ocean, to certain 
ledges and islands, where sea-fowl, at that day, 
were rather abundant. We went in a small row- 
boat, or wherry, which my father propelled with 
two oars, looking one way and rowing the other. 
I was too small to row even with one oar, and he 
used to wrap me in his overcoat and place me on 
the stern seat of the wherry, where I sat and 
watched him as he rowed ahead backwards. 

He learned me to shoot before I could poise a 
fowljng-piece independently ; and I have known 
him to sit down and let me rest its muzzle upon 
his shoulder or his hat, and discharge it at some 
innocent bird that was too unconscious of danger 
to escape, until she heard the shot whizzing around 
her, and then, alas ! it was frequently too late. 

I have roamed with him many a day when I 
was too young to carry a musket, on hunting ex- 
cursions, in the rough, rocky woods of Cape Ann, 
through the snow, over the hills and plains, and 
through thick tangled forests, and almost impass- 
able swamps. He would sometimes take his gun 
upon one arm and me upon the other, and convey 
us over brooks and other difficult places. 

I think he must have been quite fond of my 
company, notwithstanding he sometimes held the 
stick while I was repeating the catechism. And 
I was quite as well pleased to go as he was to 
have me. Oh ! how I loved to sit upon a fallen 
tree, in some sunny place, and eat our humble fare, 



26 THE PILGRIMAGE OF A PILGRIM, 



whilst our faithful dog lay patiently at our feet 
waiting- his turn. 

As I look back now upon such scenes of my 
childhood, they seem more like a tolerably distinct 
dream than a sober reality. Yet there is a satis- 
faction in contemplating, occasionally, the thousand 
little events that transpired when I was guided by 
a mother's counsel, and led by a father's hand. 
And just as I feel now, I should admire to write a 
minute history of my early boyhood, and dwell at 
length upon the dear recollections that cluster at 
this moment so thickly around my heart. But it 
must not be. as it would be at variance with my 
present purpose. 

In the course of my life, thus far, I have had, to 
all human appearance, four or five narrow escapes 
from death. I will mention one which I believe 
I never mentioned to my parents. When about 
nine years old. I was one day alone on the rocky 
seashore of Anderson's Cove. I laid aside my 
clothes, and went into the water to bathe and 
learn to swim. Being deceived by-- appearances, I 
stepped off from a rock, and was instantly far be- 
yond my depth. I sank to the bottom, and, in due 
time, arose gently to the surface. I made an effort 
to regain the rock upon which I had stood, and 
which was about three feet under water, but being 
perfectly unable to swim, I soon found myself again 
at the bottom of the sea. By an effort I again 
regained the surface, and succeeded in placing my 
feet upon the steep edge of the rock; but they soon 
slipped, and I fell backward, and was again upon 
the bottom. 

After several ineffectual efforts of this kind, I 



FOR FORTY YEARS. 



27 



found myself nearly exhausted. I gazed earnestly 
around, but could see no one coming to my assist- 
ance, and concluded I was about to sink for the 
last time. I looked at my clothes, that laid upon 
a rock some distance from the water, and judged 
that the flood tide would not remove them for two 
or three hours, in which time I hoped they might 
be discovered, and my fate known. 

As I again sank slowly, I felt the breath passing 
from my mouth, as the water tried to rush in, 
and ascending in bubbles to the surface. My 
thoughts were occupied by a thousand things, but 
chiefly in conjecturing what my parents would say, 
and how they would feel, when they discovered that 
I was drowned. I was not in the least agitated, 
disturbed, or frightened, but only wearied by my 
fruitless efforts. But when I found myself again 
groping upon the bottom, I almost involuntarily 
braced my feet, and gave another spring, which 
forced me again to the surface, and enabled me 
once more to breathe the free air. Again I placed 
my feet against the rock that had so many times 
deceived me, and, by a desperate effort, succeeded 
in throwing myself upon my face towards the 
shore, instead of upon my back, towards the ocean. 
It was probably the surf, or undertow, that pre- 
vented my accomplishing this before. In a minute 
I was upon the dry shote, and having rested and 
redressed myself, I hastened home. I said nothing 
of this, and of another somewhat similar escape 
that occurred about that time, lest I should be 
blamed for carelessness. 

Several times since, I have come near being 
killed, but I will not stop to give the particulars. 



26 



THE PILGRIMAGE OF A PILGRIM, 



I never had, and have not now, any fears of dying, 
or being- killed, before the proper time for that 
event arrives. 

I will mention an incident that took place when 
1 was a very little boy, and at school. I was out 
at recess, standing with some other small boys 
near the schoolhouse. Some large boys who 
were passing, stopped, and commenced throwing 
stones, and some of the largest schoolboys went 
out to meet th^em, and returned the uncivil com- 
pliment. We little boys took no part in the af- 
fair ; nevertheless, a stone was thrown among us, 
which struck me upon the nose, cutting through 
the bridge thereof, exactly between my eyes, and 
staggering me backward. It was bandaged, and I 
was taken home, where it was properly dressed 
by Dr. Manning, of Sandy Bay. The weather was 
hot, and I was confined to the house many weeks. 
There was danger of mortification. I was for- 
tunate to escape without the loss of an eye. The 
bow of my spectacles just covers the scar that re- 
mains. 1 presume the boy who threw the stone 
had no intention of injuring me; but it is a dan- 
gerous recreation for boys to fling stones furiously 
at each other, as they are always liable to do more 
injury than they intend. But I will not multiply 
incidents of this character. 

Although the class of people in which I was 
brought up was, as a general thing, addicted to the 
evil practices of profanity, rum-drinking, and to- 
bacco-eating and smoking, yet I was providentially 
kept almost entirely free from them all, from my 
youth up. I always had an inward horror of the 
practice of profane swearing. I never, to my 



FOR FORTY YEARS. 



29 



remembrance, drank a glass of ardent spirits, or 
wine, in a public place ; and I never smoked a 
pipe of tobacco, nor a cigar, and never, more than 
once, put a piece of the "vile Indian weed" into 
my mouth. I think these are useless and offensive 
habits, and should never be practised by any, 
especially by ministers of the gospel. I have very 
many reasons for this assertion, but this is not the 
place to state them. I impute my freedom from 
these vices to three reasons : 1. My father was a 
very temperate man, and an enemy to the use 
of tobacco. 2. The salutary instructions of my 
mother. 3. My being brought up, when at home, 
in the midst of a large flock of affectionate, well- 
behaved sisters. 

In the above remarks respecting the people 
(fishermen) among whom I was brought up, and 
with whom I associated almost exclusively, until 
I entered the ministry, I intend no particular dis- 
respect; for all classes of sea-faring men were, 
at that time, more or less addicted to these evil 
habits. There were, it is true, honorable individ- 
ual exceptions then, and I hope there are a great 
many more now. 

Men of kind, benevolent feelings, and warm, 
sympathizing hearts, will sometimes allow them- 
selves to be profane swearers. They practise it 
almost inadvertently, and mean as little harm by 
it as did an Irishman of my acquaintance. He 
had been an enterprising ship-master, but when I 
first saw him was an old man, and perfectly blind. 
After several years' absence, I called on him again. 
He was " very glad to see me," as he expressed it. 
He was sick upon his bed — his last sickness. 
3# 



30 



THE PILGRIMAGE OF A PILGRIM, 



He had been an habitual swearer, and it 
troubled him upon his death-bed. His mind 
seemed to be balancing the vices and virtues of 
his past life. He knew he was drawing near the 
grave. He doubtless thought that I as well as 
he was thinking of the awful profanity in which 
he had indulged. It was uppermost, in his mind, 
and he voluntarily spoke of it, and apologized for 
it thus : " Mr. Norwood, I '11 tell you what it is ; 
when I swear, I don't mean much harm, and when 
I pray I don't mean one bit of good ! " Alas ! 
thought I, this man is but a representative of 
many who swear and pray, and mean but little by 
it either good or bad. If a reasonable man would 
pause and reflect, it appears to me he would swear 
no more. 

I stood by the bedside of an aged mother, who 
supposed the hour of her dissolution come. She 
had for hours been apparently insensible to what 
passed around her. In a lucid interval she called 
for her only son ; a son whom she had ever 
fondly cherished, and for whom her prayers to the 
throne of grace had for many years ascended. 
Still he was heedless of much of her mild advice 
and earnest admonition. 

He drew near, and placed himself beside her. 
She made an effort, and in her trembling hand 
grasped his. She had a last request to make 
ere she could die in peace. She gathered all 
her strength that she might yet once more, before 
her eyes were closed in death forever, gaze upon 
one so fondly loved, and breathe into his ear 
and heart the words of warm entreaty to flee 
from his besetting sins, and walk in paths of vir- 



FOR FORTY YEARS. 



31 



tue. With tearful eyes, and faltering lips, and 
feeble voice, she said, " My son, my son ! I beg of 
you to swear no more I " Overcome with strong 
emotions, he pressed her cold and withered hand 
more closely in his own, and instantly replied, 
with sobbing voice, " Mother, i" 'promise you I 
never will ! " God grant that he may keep his 
word unbroken and unsullied ! 

What son, possessed of a decent share of filial 
affection, would not instantly abandon an evil habit 
that for years had caused grief in a fond mother's 
heart, and still troubled her upon a dying bed, 
when that mother urged it as her last request? 
No one, we may fondly hope, could thus recklessly 
lespise a mother's last request, and trample on her 
ove, nor violate a sacred promise thus freely 
made on earth and ratified in heaven. 

The poet's words and thoughts are good. I 
like them well, and wish they might be well ap- 
plied to every swearer's heart. 

" It chills my blood to hear the blest Supreme 
Rudely appealed to on each trifling theme ; 
Maintain your rank, vulgarity despise, 
To swear, is neither brave, polite, nor wise j 
You would not swear upon a bed of death, — 
Reflect, your Maker now can stop your breath !" 



CHAPTER III. 



Removes to the East — Births and death — Funeral sermon — 
Anecdote — Letter to a sister on intemperance and marriage 
— Extracts from a fisherman's diary, in rhyme — The " Fish- 
erman's Dream," poetical — More poetry. 

For several years my father talked of removing 
" down east," in the hope of providing more eas- 
ily for the wants of his growing family. In the 
autumn of 1821, all suitable preparations being 
made, we embarked, with all our goods and chat- 
tels, all our farms and merchandise, all our real 
estate and personal, on board a small vessel, and 
sailed from the land of our nativity, to find a new, 
and we hoped a better, home. The passengers 
and crew consisted of my parents, their twelve 
children, one black and white dog, and a spotted 
cat. 

On the next day we entered Saco river, Maine, 
and landed in Biddeford in M good order and well 
conditioned/' and just in time to escape a heavy 
storm. 

We prospered in our new home for many years 
as well as we had anticipated. We ploughed 
both the sea and land, and were successful, for 
while one yielded abundantly of its fishes, the 
other supplied us freely of its fruits and flocks. 
So we "dwelt in the land and were fed." And 
this was not all, for not only did the earth prove 



THE PILGRIMAGE OF A PILGRIM. 



33 



suited to agriculture and horticulture, but the 
family soil continued adapted to infant culture, 
and in no great space of time three little humans 
were, one after another, introduced among us. 
Thus the goodness of Providence was clearly 
seen, in not only sending an abundance of food, 
but also a superabundance of mouths to swallow 
it, so that even the fragments might be gathered 
up and nothing lost. One of these little ones, 
however, before it had been with us many weeks, 
sickened and died. Kev. Nathaniel Webster, 
pastor of the parish, (Congregationalist,) attended 
the burial, and preached a funeral discourse from 
the inquiry of a prophet and the answer of a 
Shunamite, viz. : "Is it well with thee ? is it well 
with thy husband ? and is it well with the child ? 
And she answered and said, It is ivell" 

The old gentleman was affected with shaking 
palsy, so that it was difficult for us, being stran- 
gers, to understand him distinctly. However, 
what we did understand was "well." This cir- 
cumstance produced* a new era in our family, for 
we all commenced attending meeting forthwith, 
and became constant hearers of the word. Mr. 
W. was a sort of Unitarian Orthodox, and was 
settled for life. I heard him preach his fiftieth 
anniversary sermon. 

I will name an anecdote related of him, which 
I presume is true. Soon after he was settled 
here, an aged woman, of no enviable reputation, 
died, and he performed the funeral services. 
Among other suitable exercises he read and had 
sung the " spiritual song " of Dr. Watts, contain- 
ing the following expressive lines • 



34 



THE PILGRIMAGE OF A PILGRIM, 



M Behold the aged sinner goes, 
Laden with guilt and heavy woes, 
Down to the regions of the dead, 
With endless curses on his head. 

w The dust returns to dust again ; 
The soul, in agonies of pain, 
Ascends to God ; not there to dwell, 
But hears her doom and sinks to hell." 

Some of the relatives were rather offended with 
the good parson for the appropriateness of the 
services — especially of this hymn. But I think, 
if he believed it, it was perfectly proper to have 
it sung on the occasion, and to give a sermon of 
the same character. 

I sincerely wish every clergyman, when he 
officiates at funerals, was obliged to utter his true 
sentiments, honestly and plainly ; and if he be- 
lieves the deceased has gone to endure unending 
tortures, to say so without any hesitation or varia- 
tion. This would bring certain professed Chris- 
tians, quicker than any other method, to a real- 
ization of their position, and of the worthlessness 
and entire discomfort of their hideous theology, 
But their clergy craftily keep "back a part of the 
price " at the very time when its force would be 
realized; for they know it is not calculated to 
" comfort those that mourn." 

About this time my eldest sister went to reside 
in Boston, and corresponding occasionally with 
her gave me a disposition to use the pen. Until 
then I had not been accustomed to write compo- 
sition of any kind, with the exception of a few 
pieces of rhyming and a brief journal. I am 
disposed to insert here a portion of one of my 



FOR FORTY YEARS. 



35 



letters to this sister, not merely as a specimen of 
my early letter-writing, but more especially for its 
temperance views, as there are those even now 
unto whom it might be as properly addressed as it 
was originally. 

The copy which I happen to have is without 
date. I shall omit the first page, and then copy 
it as it is, with, two or three verbal alterations. 

" Dearly beloved and affectionate Sister : — 

•U. -M» 4fc> <itf «S£> 

'ff- -75* "Tv" "7\~ "f? "7v" V? 

Although you have thought proper to observe a 
profound secrecy in regard to the succeeding sub- 
ject, yet I am informed that you have for a con- 
siderable length of time been particularly partial 
to a person of the other sex, whose company 
you have kept, and whose addresses you have en- 
couraged. But this I by no means disapprove, 
for when you can better your condition by mar- 
riage, I think it commendable so to do. But 
common report, and I have reason to think it cor- 
rect, does not stop here, but even goes on to say 
that you are " engaged " to him ; which, to use 
plain language, signifies that you have pledged your 
word to ratify your sincere attachment at the hyme- 
neal altar, by having the chains of your affection 
firmly riveted by a matrimonial blacksmith. But 
it is not of this that I complain, although it 
would have become you, previous to such an en- 
gagement, to have informed some of your most 
interested friends, and sought their counsel and 
advice. But none of these things move me — 
against them I have no dislike — nor would they, 



36 



THE PILGRIMAGE OF A PILGRIM, 



all combined, extort from my pen a single mur- 
mur that might make you grieve. 

" But it is this that I disapprove — it is of this 
that I complain — it is this (what follows) that 
excites my displeasure, and arouses, with potent 
energy, the inmost feelings of my troubled soul. 
I have awful reason to fear that the person with 
whom you probably intend to connect yourself 
by the indissoluble ties of wedlock is ; given to 
strong drink ! ' 

i; I have suspected this for some time, and 
what information I can obtain respecting his char- 
acter does but confirm my suspicions. Were ym 
anticipating a union with a man of steady habit?, 
who deserved your love and merited your confi- 
dence, I would congratulate you upon your I tture 
prospects, and rejoice. But as it is now, cr as I 
fear it is, I must forewarn you to expect not good 
but evil, and mourn ; for indigence, disappoint- 
ment, trouble and misery, go hand in hand with 
ardent spirits. My beloved sister, are these things 
so ? Are my suspicions well founded ? Pause, I 
entreat you, and consider ; be not rash or hasty in 
your proceedings. 

' ; Does the person to whom you are attached 
apply the intoxicating bowl to his lips ? Is his 
voice heard at the tippling shop calling for ' one 
glass more ? ' In short, does he love to drink 
that loathsome stuff — New England rum? 

" Sister, I fear he does — I think he does ; 
and although he may conceal it from you for 
the present, the more easily to insinuate himself 
into your esteem, yet it will not be long, though 
it may be too late, ere his deceitfulness will be 



FOR FORTY YEARS. 



37 



detected, and his true character made manifest; 
for he that sips at twenty is more than likely to 
drink at thirty, and pour it down at forty, if he 
does not previously break his neck or die un- 
timely. My sister, if you are dissatisfied with 
your present situation ; if the duties incumbent on 
you are too laborious for your constitution, return 
to us — come home — and while I have hands to 
work shall you participate in and share the prod- 
ucts of my labor. But I entreat and solemnly 
conjure you not to marry with a drunken man — 
a brute in human shape. If you do, it will in- 
dubitably prove your remediless ruin. 

" Think you that you could walk abroad, visit 
your friends, and enjoy the delights of their soci- 
ety and conversation, in company with a tippling 
sot, who had been seen reeling to and fro the 
streets? And could you repose safely, and sleep 
happily and sweetly upon your pillow, in the em- 
braces of one whose very breath was contagion, 
and the baneful fumes of the pernicious bowl? 
What horrible ideas are suddenly suggested to 
my imagination, when for a moment I reflect 
upon the miserable condition of a family of help- 
less children, whose father is a drunkard ; and 
the still more pitiable and deplorable situation of 
the unfortunate female who is wife to such a 
brute, and mother to such a family ! May infinite 
mercy preserve you from such a fate ! 

" My sister, remember that if you marry with a 
sottish fellow you will bring an irreparable blemish 
upon our family. Remember the intense obliga- 
tion under which you are to our parents. From 
the earliest dawn of infancy they have watched 



38 THE PILGRIMAGE OF A PILGRIM, 



over you with the most tender parental anxiety 
and solicitude. Full many a long and weary 
night has maternal affection banished repose, and 
endeavored to soothe your infant troubles, till the 
last dim star had set, and morn, all dazzling, broke 
upon the view. Nor is their tender affection or 
regard for your welfare aught diminished. Far 
from it ; for even now do they watch with the 
deepest interest the pending fate of their absent, 
their first-born, their beloved child. Therefore, 
as you regard their happiness or your own — as 
you value their love — as you would avoid filling 
their hearts with grief, and their eyes with tears, 
— as you shudder at the thought of destroying 
their tranquillity in the decline of life, and causing 
their sun to go down in clouds of sorrow, beware 
and avoid a connection with a drunken man ! 

'• My beloved sister ! I am sensible that the lan- 
guage of my pen may, at the first perusal, appear 
harsh and unbrotherly ; but I sincerely assure you 
it is dictated by the purest principles of fraternal 
love, and a deep regard for your welfare, which I 
consider as bordering on my own. So great is 
my feeling for you, that, rather than behold you 
in the situation we have been considering, I would 
cheerfully follow you to, and repose icith you., side 
by side, in the narrow house appointed for all the 
living. 

" But I hope better things of you. I hope that 
if you find he is deceitful, you will not delay to 
dismiss him from your company, and no longer 
suffer your heart to twine around and trust him, 
as the enwreathing ivy twines about and trusts 
the sturdy oak. 



FOR FORTY YEARS. 



39 



"I know that it requires no small exertion to 
impede the progress, or wholly to divert the cur- 
rent, of a long indulged and habituated affection ; 
but it is better that the heart should once be 
pained than ever ache. Perhaps you will now 
allege as an apology, that you are ' engaged' 
and, consequently, bound to marry, let the conse- 
quences be what they may ; but this to me is no 
satisfactory reason, for I firmly believe that the 
sooner a bad promise is violated the better. And 
if you have no stronger claims upon him, nor he 
upon you, than the words of your lips, you have 
no insuperable engagements in such a case as I 
fear this is. 

" If you find that his character is bad, and wish 
to rid yourself of him, but find it difficult so to 
do, come home ; leave the affair to me, and I will 
quickly sever his claims upon you. But if you, 
as is too often the case with females, are resolved 
to have him at all events, and hazard the conse- 
quences, and he proves an intemperate man, the 
die is cast — your fate is sealed." 

-5^ -fe -5^ ^* ^ 

This communication breaks off abruptly, for 1 
perceive that I have not a transcript of its conclu- 
sion, and therefore the reader will please take it 
as it is, without either beginning or end. 

I made other efforts to break off what I was too 
well assured would be an unhappy match. But 
my exertions were unavailing, for she was u re- 
solved to have him at all events." She was taken 
sick, however, a few months after her marriage, 
of a ''quick consumption," and died in a short 



40 



THE PILGRIMAGE OF A PILGRIM, 



time. Well, I believe it is better for either man 
or woman to die than to live with a miserable 
companion. I certainly think I should prefer it 
myself, though I cannot speak of either from ex- 
perience. Ann was a lovely, lively girl, and fair 
to look upon, but she was called away in the very 
morning of her existence, and before she had wit- 
nessed the sorrow and bitterness of a drunkard's 
wife. 

On a preceding pa^e I mentioned that I kept a 
journal, and perhaps the reader, especially if he is 
a fisherman, would like an extract or two from a 
fisherman J s diary. I sometimes kept it for a 
-whole season in rhyme, not pretending to verse or 
poetry. I will quote the record of a day or two 
of this sort. 

July 29, 1S29. Off Long Island, near ML Desert, Me., 
Schooner Van, Salisbury. 

In course of the morning some schooners were spoken. 

At anchor, they say. on the ground that is broken ; 

And fish they call scarce, for the weather is rough, 

And herring for bait they cannot get enoagh. 

One schooner we spoke on " Bank Comfort,' 3 they call it. 

But the line they had out — r t is no comfort to haul it, 

As the water is eighty and seven fathoms deep. 

And the tide gives their lines a most wonderful sweep ; 

But the comfort they have is the comfort they wish, 

Of now and then hauling a couple cod-fish. 

But, taken together, such comfort I see 

Will never accord with such fellows as me ; 

On comforting bank I no longer will stay, 

So put up your helm there and keep her away. 

At six. afternoon, weather looked not so fine ; 

In Cranberry Islands we anchored at nine. 

July 30. Sunday. 
Some rainy this morning, but not to prevent 
Our going to meeting. — so some of us went, 



FOR FORTY YEARS. 



41 



In a little canoe, away up in the Pool, 

And then to a house that was made for a school; 

Where quite a collection of people had come 

To hear Elder Norton preach better than some, 

And tell us 't is^-wicked to swear and drink rum. 

Jerusalem, he told us, a city of old, 

In sin and rebellion at length grew so bold, 

That the folks were destroyed — the great and the small, 

And the rich and the poor, and their city and all ; 

And that that was a type of the Freewillers' church, 

When they at the present day make a lee lurch. 

Afternoon, did he tell us of union and love, 

And blessings celestial that come from above ; 

Of faith, hope on earth, and of bliss in the sky, 

And that to all sinners the Saviour is nigh, 

And they can receive him if they will but try, 

But, if they neglect, must eternally die ; 

" And you, sinner," he said, u while on earth here you dwell, 

May have faith like the devil, and go straight to hell ! n 

But the sermon was good, if well taken together; 

Meeting done, came on board, very fuggy the weather. 

August 31. At sea about twenty leagues from Mt. Desert 
Rock. 

Wind fresh all last night, and this morning likewise ; 

Lay to after mackerel till after sunrise ; 

AVind heavy ; our mainsail, it shivered it so, 

We furled it, reefed foresail, and then let her go. 

Afternoon, moderate, to the northward did run, 

But no mackerel found — wind went down with the sun 

And delightful and still would the evening be, 

Did not our bark toss on a troublesome sea. 

The new moon mid twilight — the pale stars on high, 

The clouds, too, of azure, that slowly float by, 

In eloquent silence impressively tell 

To summer a pensive, pathetic farewell. a 
Soon, soon will my life's transient summer be gone, 
The cold, icy winter of death will come on ; 
Then, then, may my spirit triumphant ascend 
Where never gay spring-time and summer will end. 

I will finish these quotations by stepping back 
4# 



42 



THE PILGRIMAGE OF A PILGRIM, 



in my journal three or four years, and giving a 
fisherman's account of an April day. 

OJ Wood Island, April 21, 1S26. 
" This day we have had an assortment" of weather, — 
Snow, hail, and April showers, mingled together; 
Fair weather and foul, cold weather and hot, 
There is scarce any weather that we have had not : 
And the wind. I declare, oar best compass did bother ! 
It went round it : and then how we wanted another ! 
Bat it is my belief, had we had twenty more, 
*T would have served them the same, and left us as before. 
First a fresh breeze at north, then east, south and west, 
Black clouds and snow squalls, looking serious at best ; 
Then calms, in succession, were spread o*er the wave, 
Whilst our bark on the ocean was riding so brave." 

I occasionally had the rashness to perpetrate a 
sort of poetical scrap, which sometimes found its 
way into the public prints ; and as I design in 
the course of this work to give a few examples, 
it may be as well to give one or two here, especi- 
ally as this chapter is so much devoted to fish- 
ing reminiscence. It originally appeared in the 
* 4 Maine Democrat," over the signature " Cod- 
hook." 

THE FISHERMAN'S DREAM. 

At home, on his pillow, a fisherman lay, 

Sleep gently his eyelids had pressed ; 
His thoughts would fain wander afar, far away 

From where he had laid him to rest. 

r Soon, soon his small bark was upborne by the sea, 
And soon he was far from the shore ; 
His anchor at bottom, his nets were alee, 
His hooks were soon baited and o ? er. 

The wind ceased to blow and the current to run, 
The waves and the billows were still j . 



FOR FORTY YEARS. 



43 



The last golden ray of the bright setting sun 
Had sunk 'neath the far distant hill. 

All nature seemed hushed by the stillness of night, 

The fisherman weary did grow ; 
He toiled, but in vain, for the fish did not bite, 

But crept in the caverns below. 

They felt that a storm and a tempest were nigh, * 

And timely precaution they took ; 
They had no pea-jackets to keep themselves dry, 

So would not be caught by a hook. 

Soon o'er the blue heavens the fisherman saw 

The blackness of darkness prevail ; 
And felt the first breath of a cold, chilly flaw, 

Which soon was a furious gale. 

The sea from its slumber was quickly awake, 

The rain down in torrents did pour ; 
Thought he, " How much comfort the farmers can take, 

While snoozing away on the shore I" 

The billows and surges, as stronger it blew, 

Grew angry, and wildly they raved ; 
His smack was well fitted from " earing to clue," 

And bravely their fury she braved. 

He feared not — why should he ? — for oft he had seen 

The elements fiercely contend ; 
And often exposed to such dangers had been, 

And safely had witnessed their end. 

He looked, as a flash the thick darkness dispelled, 

And saw to the windward a form, 
The white, foamy bosom of ocean upheld, 

Approaching, urged on by the storm. 

The loud-sounding thunder out-sounded his horn, 

The lightning out-lighted his flame ; 
Vain every exertion ! it seemed as in scorn 

That onward and onward she came. 



THE PILGRIMAGE OF A PILGRIM, 



Yes, onward she rushed, in the power of her might, 

A ship in her pride on the sea ; 
The boldest might well be appalled at the sight. — 

The Fisherman ! Oh, where was he ? 

His frail bark was crushed, and was sunk, and was passed. 

By a large and a mightier one • 
And onward she sped, with the loud howling blast, 

Unconscious of what she had done. 

His comrades soon went where the bright fishes swim. 

Concluding their voyage must be o'er, 
And perished despairing ; but not so with him ; 

He thought of his home and the shore. 

On the loftiest billow, he lifted his head. 

One effort; one struggle, to save — 
Awoke him. and there he was snug in his bed, 

Instead of a watery grave ! 

I find among my papers a poetical scrap addressed 
to the sister mentioned in this chapter, on the death 
of a little brother. It being among my very first 
efforts at poetizing, and on a subject in which many 
afflicted hearts can sympathize, I give it just as I 
find it, thus : — 

Our little Edwin is no more! 

He was oar dearest joy ; 
But Death stretched forth his hand and tore 

Away the lovely boy. 

It useless is, but yet we grieve, — ^ 

Affection's tears must fall, — 
They sometimes can the heart relieve, 

But ne'er our friends recall . 

Why should our hearts with sorrow swell 

For him now free from woe ? 
We know 'tis vain, yet mourn and tell 

Of what he did below. 



FOR FORTY YEARS. 



When I came home I used to see 

Upon his cheek a smile ; 
And he would come, and on my knee 

Would rest and play a while. 

To kiss, his lips so sweet had learned ; 

Health on his cheek did glow, — 
Often I went and oft returned, 

And always found him so. 

At length I came, and on the shore 
Our father met, who said, 
"Your little brother is no more ! 
My son, alas, is dead I" 

I felt the force of what he spoke, 

My feelings did not sleep, — 
I felt that cords of love were broke, 

But I disdained to weep. 

Tears then would fain have filled my eyes, 
Grief made my bosom bleed, — 

But grief I suffered not to rise, 
And tears I bade recede. 

Why, sister, should we mourn, since none 
Are free from Death's attack? 

Remember this the Lord has done, 
Nor wish our brother back. 

We know " whatever is, is right," 

And all is for the best, — 
And though we lost a dear delight, 

He 's where the weary rest. 

Then say not that " Death came and tore 

Away the lovely boy," — ■ 
But say " An angel came and bore 

Him home to realms of joy." 



CHAPTER IV. 



Settlement of Rev. D. D. Tappan — Excitement — Church, the 
"devil's cradle, 55 and the minister in the (i gall^ of bitter- 
ness' 5 — Protracted meeting — Revival, how made — Pledging 
— Revivals, how made, and how managed — 31r. Tappan on 
the "judgment seat 55 — Author's views of religion — In- 
creased excitement — Is converted, and labors zealously — 
Dr. Edwards 5 sermons — Excitement declines — Joins the 
church. 

The Rev. Nathaniel Webster becoming too in- 
firm to attend to the duties of the parish, Rev. D. 
D. Tappan was called and settled as his colleague. 
Mr. Tappan was a young man of a very ardent 
temperament, and a ready, and rather eloquent 
speaker, fresh from a theological institution. J 
believe him to be a very good man, and think I 
shall always like him, though he has slighted me 
since I became a Universalist. He is brother to 
Win. B. Tappan. 

This was his first settlement. He was one of 
the "new school 5 ' orthodox — a real, enthusiastic 
revivalist. When he took the helm we soon felt a 
new motion to the ship. Everything appertaining 
to the society and church was pretty much as it 
had been for years. A cold, careless indifference 
pervaded the whole concern. 

Mr. Tappan soon gave us to understand that we 
were required not to be idle. He first aimed the 
artillery of his eloquence, argument, doctrines, de- 



THE PILGRIMAGE OF A PILGRIM. 



47 



nunciations, and persuasions, at the church. He 
exhorted its members to arise and shake themselves 
from the dust ; assuring them that if they could not 
be aroused to newness of life, he had no hope for 
the world around them, who were stumbling over 
them, post-haste, into hell. 

His efforts were successful. The church was 
aroused ; some to censure, and others to applaud, 
some to believe, and others disbelieve, his " doctrines 
of grace." He labored incessantly, both in public 
and private ; and those of the church who, upon 
examination, found themselves to be evangelical, 
at length seconded his efforts. They soon discov- 
ered that the old minister, who had labored for 
them more than half a century, was still, in com- 
mon with many of the church, in the gall of bit- 
terness and the bonds of iniquity — in an unbe- 
lieving, unconverted, unsanctified " state of nature !" 
The church was found to be merely the devil's 
tradle, in which they were comfortably rocking 
themselves to sleep, to be awakened only in hell, 
by the groans and howlings of the lost ! 

In fact, matters and things, in general and par- 
ticular, within its sacred pale, were in such a la- 
mentable condition, that Mr. Tappan stated in pub- 
lic, that he u thanked God on his bended knees that 
he did not belong to it." 

Church meetings were called. Those who were 
decided to be in a " state of grace" came forward 
to pray and exhort one another. A " revival of 
religion" was talked about and preached about, and 
accounts of " revivals" in other places were given 
from the pulpit in the most glowing colors. It was 
the first time tfiat many there had ever heard the 



48 



THE PILGRIMAGE OF A PILGRIM, 



expression — "revival of religion" — -and they knew 
not its meaning. 

Public meetings began to be multiplied, and even- 
ing lectures to be given in various parts of the par- 
ish. Not only the church was aroused, but "the 
world" itself began to open its ears to hear, and its 
eyes to behold, the great shaking among the dry 
bones of that particular branch of the church mili- 
tant. Meanwhile, Mr. Tappan's discourses waxed 
warmer and warmer, and he dwelt more and more 
upon the subjects of total depravity, the finally im- 
penitent, the bar of GocL, the last judgment, an 
angry judge, a cruel devil, a burning hell, and fire 
and brimstone, and weeping and wailing and gnash- 
ing of teeth. 

Much of this, especially the style and manner, 
was new, and not common in that region. It 
was so long since the inhabitants had been visited 
of the Lord, that they knew not that such sayings 
and doings were the harbinger of his appearing. 
They flocked to the sanctuary, for they had itching 
ears, and were willing to let them be filled with 
the new doctrines of the new minister. * 

A protracted meeting was called, and it was an- 
nounced that God was about to visit the place. 
Inquiry meetings were held, and all the " means 
of grace" usual on such occasions were put in ac- 
tive operation. Ministers from other places came 
to aid in the work. Ministers and people, men 
and women, hurried from house to house, by day 
and night, warning, exhorting, entreating, and 
praying, with any and all who could be found to 
listen to them. 

I presume that most, if not all $f them, were 
pledged individually and solemnly to operate thus. 



FOR FORTY YEARS* 



49 



I thus judge, because I know, from actual experi- 
ence, that pledging is one of the most effectual means 
of getting up and keeping up a revival of religion. 
It is effected on this wise : A revival is desired by 
the minister. By an especial notice he calls the 
church together, and by both general and indi- 
vidual exhortations and interrogations, made in the 
most zealous manner, he elevates their feelings to 
the highest pitch possible under the circumstances, 
and then says, " All who are desirous of witness- 
ing an outpouring of the spirit of the Lord, and 
are willing to do something to hasten the good 
work, will manifest it by raising the hand." As 
they have all been previously conversed with and 
questioned individually, but in the presence of each 
other, until they have so far committed themselves 
that they cannot consistently avoid it, even if they 
would, all hands are raised* 

Again they are exhorted, and then inquired of, 
" How much are you willing to do to promote the 
work of the Lord ? Are you willing to pray for his 
kingdom to come ? All who will pledge themselves 
to pray daily (sometimes the number of prayers 
to be offered per day is mentioned) for a " revi- 
val of religion," will make it manifest." Again 
all hands are raised. If the minister thinks he can 
get more from them at this time, he proceeds to do 
so ; but if not, he dismisses them with a solemn 
admonition to be faithful. 

At the next meeting he inquires who has per- 
formed his promise, and who has violated his 
pledge. After making them renew their old pledge, 
he proceeds to ask, " Are you not willing to do more 
%or God this week than you did last? Prayer* 
5 



50 



THE PILGRIMAGE OF A PILGRDI, 



though powerful, cannot efTect all things. Faith 
without works is dead. Are you all willing to do 
something for the salvation of the sinners around 
you? How much are you willing to do ? Are you 
willing to converse with them on the subject of 
religion ? Now is the time to see who is on the 
Lord's side, and who is against him. Now is the 
time for judgment to begin at the house of God. 
Now is the time To discover whose feet are shod 
with the preparation of the Gospel ; and who are 
willing to spend, and be spent, in the cause of 
Christ. There is to be a great searching of heans 
in our midst, and happy is he who is found in the 
path of duty. All who will promise to converse 
(and, if the meeting is sufficiently excited, it will 
do to add, and pray) seriously with three impeni- 
tent sinners daily for one week upon the subject of 
their soul's salvation, will arise and make it mani- 
fest." The church arise and stand upon their 
feet. The minister proceeds: "You have now 
solemnly pledged yourselves, before God, angels, 
and men. The all-searching eye of the Omniscient 
Jehovah is upon you, and will be upon you indi- 
vidually as you go forth, to witness whether you 
perform your vows, or whether Satan hath filled 
your heart to lie unto the Holy Ghost. Yes, and 
when we again assemble, it will be inquired, who 
has been faithful and who false to the talent in- 
trusted to his care ?" 

Now let the reader think of one hundred church- 
members, thus pledged, going fourth into all parts 
of a parish to accomplish a work, which, were they 
not thus obligated, nearly all would neglect. 

But however crossing may be the duty, when 
the moment of trial comes they dare not shrink 



FOR FORTY YEARS. 



51 



from its performance, lest the anathemas of God, 
and the minister, should rest upon them. 

Now think of a careless sinner, who believes in 
the common theology, and follow him as he goes 
forth on the morning succeeding the church meeting. 
His business calls him to various parts of the town. 
Almost the first man he meets takes him by the 
hand, and, with a serious face, tells him he has 
something of the most vital importance to com- 
municate. That he has too long neglected the 
-duty of warning him to flee from the wrath to 
come — that he feels a deep interest in the welfare 
of all sinners, but a peculiar interest in the salva- 
tion of his soul — that he has passed a sleepless 
night in praying and wrestling with God — that 
he feels the Lord is about to pour out his spirit 
and revive his work, and give the impenitent one 
more opportunity to get religion, and make their 
peace with him before it is everlastingly too late. 
After an earnest, and perhaps tearful, exhortation 
to close in with the overtures of mercy, they go, 
each in his own way. 

The sinner reflects for a few moments upon the 
oddness of the adventure, but soon the worldly cares 
of the morning have driven it from his mind, when, 
lo and behold ! he meets another loving member of 
the church, who, all at once, feels the deepest in- 
terest in the welfare of his immortal soul! In fact, 
he feels and talks pretty much as the other did, and 
both together succeed in making a faint impression 
on his mind. Well, in the course of the day, per- 
haps a whole half dozen, who have never before 
shown any particular anxiety for his spiritual 
good, express the most earnest solicitude for his 



52 THE PILGRIMAGE OF A PILGRIM, 

soul's salvation, and have all been praying for its 
speedy accomplishment. 

He goes home reflecting upon the subject, and 
sits down to his supper with a rather sober counten- 
ance ; and while he is thinking whether to mention 
the circumstance to his impenitent wife, she inter- 
rupts his train of reflection with, " Oh, husband! 
whom do you think has been here to-day ?" " Well, 
I don't know; the minister, perhaps." " No, not 
he ; but the deacon's wife came here m the morn- 
ing, in great haste ; and she had hardly gone, be- 
fore in came Mrs. Church; and just before you 
arrived, two or three others went out. And what 
is very strange, they have ail just begun to feel a 
great interest in our spiritual concerns, and expect 
there will soon be a revival here, — and they ex- 
horted me to get religion while it is an accepted 
time." 

" Well," replied the husband, " that is singular, 
very ; I can hardly account for it. that all these 
people should be moved upon at the same time and 
in the same way. I have been all over the parish 
to-day, and getting religion is pretty much all the 
talk; for more than six have made a business of 
talking to me about it. They say the spirit is mov- 
ing upon them, and I begin to think it maybe so." 

In the course of the evening, the village school- 
master, who that clay commenced praying in his 
school, made a friendly call, and after a half hour's 
serious conversation, requested the privilege of 
praying with them, which being granted, he per- 
formed his duty and departed. The next day a 
similar course is pursued towards them, though by 
other individuals. 



FOR FORTY YEARS. 



Thus day after day the same " means of grace" 
are employed towards them, until they become 
either subjects of, or opposers to, the revival which 
soon gathers about their neighborhood. This pic- 
ture is not overwrought, and I believe its justness 
cannot be disputed on any point. I have been in 
revivals enough to know how they are made, and 
how they are managed. 

Look at this case in another light. One hun- 
dred church-members, under the solemnity of a 
pledge, scatter themselves throughout the parish, 
and converse seriously with three hundred careless 
sinners per day, week after week, upon *the con- 
cerns of their souls, and the danger of eternal dam- 
nation. Then consider that this is but one of the 
means put into operation at once to produce an 
excitement about religion, and we may cease to 
wonder at the success with which the priesthood 
have managed these matters. 

Let it be remembered that I am not now speak- 
ing directly either for or against revivals of reli- 
gion, as they are called, but only describing some 
of the means by which they are or have been pro- 
duced among the Orthodox Congregationalists. I 
have no doubt that useful hints might be gathered 
from some of their examples in this matter, which, 
if properly carried out, would tend to the advance- 
ment of liberal Christianity. 

Perhaps I may as well here as elsewhere men- 
tion one of the means by which revivals are " car- 
ried on," after they are put in operation. An " in- 
quiry meeting" of the " anxious" was held one 
evening at a a private house, in a large room, Mr. 
Tappan presiding. But few lights were allowed, 



54 THE PILGRIMAGE OF A PILGRIM, 

and no singing, as Mr. T. afterwards told me they 
had a tendency to destroy the solemnity. The 
room was filled with females, with the exception 
of Mr. Tappan,two other gentlemen, and myself. 

They were principally convicts and converts — 
though a few were church-members. The most 
solemn and exciting prayers and exhortations were 
offered and given. As far as practicable, they 
were conversed with and inquired of individually. 
Then came the pledging operation, and Mr. Tap- 
pan said, " Ail who will solemnly promise to give 
their hearts to Christ, and get religion before the 
rising of "another sun, will please to rise." Some 
arose, but not enough to satisfy Mr. T. ; and so an- 
other manoeuvre must be tried. After a frightful ex- 
hortation, he proceeded to say, " All you who prom- 
ise before God, angels, and men, to give your hearts 
to Christ before to-morrow r morning, will arise, i — 
and those who are resolved not to get religion, and 
are ready to say to Christ, Depart from us, for we 
desire not a knowledge of thy ways, will remain 
seated !" Great agitation was manifested, and 
while some arose, as before, others remained on 
their seats ; and others again, who did not wish to 
commit themselves by a hasty promise, simply 
arose from their seats, and bending forward, re- 
mained in that non-committal condition. 

But the minister was not to be baffled by this 
contrivance. They were all again seated, and se- 
riously talked to, and then the congregation luas divi- 
ded, so that there should be no dodging the question. 
All the professors, and converts, and pledged ones, 
were required to go upon the right hand, and all 
the remainder upon the left. In this case, no neu- 



I 



FOR FORTY YEARS. 



55 



tral ground could be taken. They were then ad- 
dressed by Mr. Tappan, in the most awful manner, 
and in the most sepulchral voice that he could 
command. He addressed each class separately, 
and wove the web of his revival net around them 
with the most consummate ingenuity. 

I will simply give an idea of his speech, towards 
the close of which, he assumed the attitude of God 
in the character of Judge, with the saints and sin- 
ners on his right hand and on his left. 

" Thus shall it be in the great day of judgment. 
The nations shall be gathered together and divided, 
the saints upon the right hand, and sinners upon 
the left. You upon the right hand noiv, who 
have solemnly promised, before God, angels, and 
men, to give your hearts to Christ, will be upon 
the right hand then, if you perform your vow, and 
remain faithful to the end. If not, you will be 
found lying against the Holy Ghost, — doing de- 
spite unto the spirit of grace, and be driven in that 
great day upon the left hand of an offended God. 

" You upon the Jeft have virtually said, in the 
very face of Jesus Christ, that you will not have 
him to reign over you. That you will not give 
him your hearts, and that you desire not his relig- 
ion. You have crucified the Lord afresh, turned 
your backs upon the Kedeemer of the world, and 
trampled upon the offers of salvation and the means 
of grace. Yes, and the recording angel has this 
night borne away an account of your wilful reso- 
lution, and it is already recorded in the great book 
out of which you must be judged ! And it may be 
that the mandate of the great Jehovah has already 
gone forth concerning you, ' They are joined to 



66 



THE PILGRIMAGE OF A PILGRIM, 



their idols, let them alone! My spirit shall not 
always strive with man ! T In that great and ter- 
rible day of the Lord, when you all are summoned 
before the bar of God, your naked hearts will be 
open to the scrutiny of the omniscient eye and the 
assembled saints, and no excuses will avail vou 
then. Chiist will no longer appear in the charac- 
ter of an inviting and forgiving Saviour, but as an 
insulted, offended, inexorable, and righteous judge. 
And he will say to you upon the right hand, ' Come 
ye blessed of my Father, inherit the kingdom pre- 
pared for you from the foundation of the world !' 
And to you upon the left hand, ' Depart from me, 
ye cursed, into everlasting fire, prepared for the 
devil and his angels !' " 

The fears and feelings of the audience were by 
this time wrought up to an intensity of anguish — 
especially that portion of it upon the left hand — 
and it found vent in sighs, and tears, and sobs, and 
groans, and cries for mercy. Those who had ''en- 
tertained a hope 6 ' sympathized so deeply with the 
unconverted, that the whole company seemed to 
possess one great heart, that was about to burst 
with- the awfulness of its agony. In this condition 
they were " commended to God" and sent away. 

In all this, though I may doubt the prudence, 
yet I do not question the sincerity and devout in- 
tentions, of Air. Tappan. He conducted as though 
he sincerely believed his own doctrine of eternal 
wrath, and was thrillingly anxious to save sinners 
from its terrible endurance. 

Let us now return to the main subject. Witt 
such a man, and such measures, it is not strange 
that in due process of time the whole parish was in 



For forty years. 



57 



a state of great excitement 3 some aiding, and others 
opposing, the new men, new doctrines, and new 
measures. 

I was at first among those opposed'to the work. 
.1 was not opposed to what I considered religion, 
but to employing such extravagant means to obtain 
it. I held to being religious in a quiet way. I 
had always enjoyed the duty and privilege of 
secret prayer, but I took more pains to conceal the 
fact than to have it known. I innocently supposed 
that prayers offered in private and told of in public 
lost the charm of their secrecy. Besides, I did not 
wish to be thought religious, because, being of a 
hasty disposition, I sometime^ did and said things 
that were better undone and unsaid. And besides 
again, a few rays from the sun of Universalism 
had fallen upon my mind, and given me a more 
enlarged view of God and man and divine things ; 
and I could not at first see why the Deity could not 
make the minister's prayer as effectual when he 
prayed for the whole congregation, as when a few 
were brought forward to the " anxious seats" as 
special subjects of prayer. I thought the divine 
mind could as well comprehend and supply the in- 
dividual wants of a congregation upon one seat as 
upon another. Still I believed that conversion 
was necessary to our salvation here and happiness 
hereafter, and hoped that God would bring about 
the needful change for the whole race, either at 
death or before ; but that the sooner we experienced 
religion, the sooner we should be prepared to live 
and to die. 

I attended the meetings, as did also my parents, 
brothers and sisters. As the excitement increased, 



58 THE PILGRIMAGE OF A PILGRIM, 



numbers were hopefully converted, both of the 
church and the world. The converts, whenever 
it was practicable, were brought forward to tell 
their experience, and exhort others. Some, who 
were much worse than others were converted, and 
professed a determination to walk uprightly. 

Gradually my opposition ceased, for, thought I, 
God's ways are not as our ways, and who knows 
but this may be his way to show his saving power 
on souls who could not be moved by gentle means. 
My parents and several sisters became converted, 
and our family seemed to be a special object of 
attention to the pious ones around us. 

Naturally of an ardent, sympathizing, devotion- 
al disposition, and educated in the so called " doc- 
trines of grace," it is not marvellous that my feel- 
ings were strongly wrought upon, and that I was 
finally " brought out," in the midst of the revival, 
and " witnessed a good profession before many 
witnesses." 

I was not of a temperament to remain inactive 
in whatever cause I enlisted, and was, therefore, 
soon zealously engaged in doing what I then sin- 
cerely thought to be the work of the Lord. 

I was received among the pious with many 
demonstrations of joy and gladness. I labored 
constantly, both in public and private, in confer- 
ence, church, inquiry and prayer meetings; also 
in Sabbath schools, and from house to house, to 
aid in carrying on the work of grace. By the 
request and advice of the minister, I appointed 
meetings in various parts of the parish, in school 
and private houses, conducting them myself, but 
being assisted by others. 



\ 



FOR FORTY YEARS. 



59 



These meetings were always well attended. 
Sometimes I gave an exhortation, sometimes read 
a chapter and offered comments, and at others read 
printed sermons. Mr. Tappan furnished me with 
a book of sermons, by Kev. I)r. Jonathan Edwards, 
the character of which I need not describe to any 
who are at all acquainted with the theological rep- 
utation of the doctor. For the information of 
others I will simply state, that some of them were 
the most fiery, uncharitable, devilistical, hellologi- 
cal, that could well be imagined and written by a 
powerful mind, fully imbued with the spirit of the 
horrible doctrine of endless torment. 

I have wondered a hundred times since, that 
the people sat so patiently and attentively to hear 
me read such abominable discourses, condemning 
them to the flames of hell in almost every sen- 
tence. But I do not w r onder that they sometimes 
urged me to talk myself, and not read, for in my 
own conversation, though zealous, I pursued a 
milder course. 

At length I became disgusted with the sermons 
myself, — at least some parts of them. Not that 
I thought them untrue, but I disliked the language 
used, and the secret pleasure he seemed to take in 
crushing sinners beneath his theological feet, and 
trampling them down to hell. 

I was then supplied with a volume of " Cooper's 
Sermons," which I found to be of a very different 
character, both in language and spirit. True, they 
doomed sinners to the same hell, and kept them 
there as long ; but then they did it in a more 
smooth, easy, courteous sort of way, and seemed 



60 THE PILGXir.IAGE CF A PILGRIM, 

really to feel a decent share of regret at the sad 
catastrophe of the finally impenitent. 

I should think such sermons as Dr. Edwards', 
preached to an impenitent audience of believers in 
endless misery, allowing - them to be half as bad as 
the sermons represent them, would make them 
hate God with a perfect hatred, and feel just 
like snatching- firebrands from the burning pit to 
fling in indignation at the individual who, with 
# such cool impudence, should strive to torment 
them before their time. But not so ; for they listen, 
and then deliberately pay the preacher ! 

Mr. Tappan frequently told me that I was a 
great help to him; that he could realize I made 
his labors lighter by my efforts. Well, poor man! 
his labors were hard enough, after all, for several 
times during the excitement - he became entirely 
exhausted, and was obliged to lie still and recruit. 
However, the excitement continued, and meetings, 
meetings, were the order of the day and of the 
night, until nearly an hundred souls were said to 
be 44 hopefully converted to God; " and, no doubt, 
with some of us. it was a beneficial change. 

When the revival began to decline — for such 
excitement cannot last forever — Mr. Tappan, 
after much deliberation and consultation with 
other ministers, concluded it was best for the con- 
verts to connect themselves with the church of 
which Mr. Webster was pastor, and of which he 
had spoken so contemptuously. But he said we 
could not then form a new church, and if we did 
not join somewhere, we should get scattered, and 
some of us would lose our religion, &c, &c. 

For my own part, I felt but little disposition to 



FOR FORTY YEARS. 



61 



join any church, especially one of which he had 
spoken in such a manner, and I believe that many 
others had similar feelings. Mr. Tappan and 
members of the church urged the subject upon our 
consideration earnestly and frequently. He finally 
told me that many were keeping back, influenced 
by my example, and would not come forward 
unless I did. 

I was also labored with considerably on the 
subject of baptism, as I expressed some doubts on 
that point. Bro. Tappan prepared a sermon on 
the subject, came to my father's and read it to me, 
and left it for me to examine. He said he had 
thought to preach it, but if he could satisfy one 
without, he did not-care to agitate the subject in 
public, as the converts would fall' in without diffi- 
culty. 

After much persuasion, I consented to join the 
church, saying, " Suffer it to be so now." All 
others who were expected came forward, and a 
large company of us were received into the First 
Congregationalist Church, in Biddeford. While I 
remained there we enjoyed many seasons of spirit- 
ual fellowship and gladness. True, we had our 
occasional trials, -our hours of darkness, our sea- 
sons of doubt and uncertainty, our grief for the 
backsliding of a cherished brother or sister; we 
had the trials unto which all churches of that kind 
are ever subject ; but still I look back with a 
thrill of gratitude and delight upon the many pre- 
cious seasons that we enjoyed together, in social 
meetings, in praise and prayer, in holy converse 
with each other, and fellowship with God. 

Mr. Tappan was engaged with us for one year ; 
6 



62 



THE PILGRIMAGE OF A PILGRIM. 



and when that term was expired, we were unable, 
notwithstanding the revival, to raise money to 
keep him longer; so he departed, to the joy of 
some and the sorrow of others, for he had ardent 
friends and zealous foes. We soon obtained the 
services of another young man, Jonathan Ward. 
He was a mild, amiable man, and devoted Chris- 
tian ; but he soon sickened, and died very suddenly. 

We then engaged Rev. Christopher Marsh, a 
middle-aged man, with a family, to preach for us 
one half of the time for five years ; but he left before 
the term was expired, because the people did not 
pay him his salary. I do not think he was 
treated handsomely. I never thought him very 
amiable. Though somewhat talented, he was too 
stern, severe, self-willed, uncourteous and inhos- 
pitable, to suit my taste. He was afterwards agent 
for Sabbath schools in Massachusetts, and is since 
preaching. During his administration, when we 
had no preaching on the Sabbath, some of the 
church, and all others who pleased, met either 
in the meeting-house, a school-house, or a pri- 
vate house. These meetings were conducted by 
the brethren, and sometimes I read a sermon. 
Several Sabbath schools were in operation in dif- 
ferent parts of the parish, and in them also I took 
a lively interest. 



* 



CHAPTEE V. 



Labors from house to house — Lives and learns — Conversation 
• with a widow — God's goodness — Opposition in meeting — 
School-master's speech — Prayer of Jesus — Subject of prayer 
examined — Preaching and praying — Visits Poland and Mi- 
not — Meets with opposers — Tells stories to avoid argument 
— Doubts the doctrine he professes — Trinity — Justice of 
God — Unpardonable sin — Convict's despair wrong. 

In endeavoring to instruct others, it would be 
singular if I failed to learn something myself, as 
my motto was, " Then shall we know, if we follow 
on to know the Lord." 

I usually improved what privileges I possessed 
for obtaining instruction, but they were neither 
great nor numerous. I had but little time to read, 
and but few useful books within my reach. But 
fortunately there are other means than books for 
obtaining a knowledge of theology. Among them 
are public worship, conversation, observation and 
reflection. 

When I was first converted, made satisfied that 
my sins were forgiven, that I had obtained an 
inheritance with the saints in light, an interest in 
redeeming grace, my soul was exceedingly joyful, 
and I truly thought that I had only to make known 
my experience, and views, and feelings, to others, 
and they would at once see as I saw, feel as I felt, 
rejoice as I rejoiced, and be saved as I was saved. 



64 



THE PILGRDIAGE OF A PILGRIM, 



It seemed impossible that the world could continue 
to reject so divine a Saviour, and neglect to adore 
such a merciful and gracious God. 

With these feelings, I hastened from house to 
house, and talked and prayed in many families. 
But, ah me ! how sadly was I doomed to disap- 
pointment ! Though all, or nearly so, listened to 
me with attention, yet but few of the unregenerate 
could be persuaded to sympathize deeply with my 
religious views and feelings, though they professed 
faith in the same theological creed. And after 
years of experience, the same fact, the same state 
of things, was still before me ; some believed the 
things spoken, and some believed not. 

I called one day to visit a lady, a friend and 
neighbor, who had just lost her husband. He had 
been a profane man, and a very great sufferer. 
She mourned his departure, and observed that 
although she had long expected his death, the event 
came sudden after all. She was deeply afflicted, 
and I wished to say something to console her. 
But with my belief, what could I say? That her 
husband was better off my creed would not in 
reality allow me to hope. However, I observed, 
" Well, poor man ! he has got through with all his 
troubles in this world." 

She noticed the word " this" and it touched her 
to the heart. She fixed her tearful eyes steadfastly 
upon my countenance, as though she would pene- 
trate my inmost thoughts, and in an unwavering 
voice said, "Mr. Norwood, I believe God is a 
good being ! " Her words struck me with a pecu- 
liar force. The manner in which they were 
uttered — the particular emphasis upon the adjec- 



FOR FORTY YEARS. 



65 



tive "good" — compelled me instantly to view the 
fact stated — a fact which I had always acknowl- 
edged — in a new light. I felt instantly as though 
I had not realized that truth sufficiently to make 
me view it in its unavoidable bearings upon the 
present and future destiny of the human race. 
While indulging the thoughts so suddenly sug- 
gested, I gave a sort of mechanical reply, " So do I." 

The lady continued, " My husband has been an 
invalid, and a very great sufferer, for many years. 
Weeks and months he has lain in misery upon his 
bed. I have watched by him day and night, week 
after week, attending to his wants and endeavoring 
to soothe his anguish, till, sick and careworn, and 
Vny own strength exhausted, I have myself been 
prostrated upon my bed, and the kind neighbors 
have ministered to us both. When my strength 
has partially returned, I have hastened to his bed- 
side, and again cheerfully and gladly performed 
the same course of duties. 

"Time and again have I been exhausted, and 
time and again has a kind Providence enabled me 
to revive, and to put forth every effort to support 
my children, and to soothe the sufferings of my 
husband. Thus have I labored, till at last I can do 
no more, for he is taken from me. The little 
goodness that I possess, the spark of love that 
dwells in my heart, has made me cheerfully do 
all this. 

" And can you believe that the God that we call 
good, whose whole nature is love, will take the 
poor creature from my kind care, and, after he has 
suffered so much, burn him forever in fire and 
brimstone ? J do not believe it. I once did, but I 



66 



THE PILGRIMAGE OF A PILGRIM, 



think differently and better now. I truly believe 
that God is a good being, and that all evil will be 
overcome of good. Would you yourself make him 
suffer more than he has suffered here ? Would 
you burn your friend and neighbor, and my hus- 
band, to all eternity?" 

"O certainly not," said I, "but we must remem- 
ber that God is just as well as merciful, and that 
his ways are not as our ways, nor his thoughts as 
our thoughts.'' 

M Very true," continued she, £; but do you mean 
to imply that his ways are worse than ours, and 
that we are better than God ?" 

" No, by no means ; for God is infinite in good- 
ness, and his ways are as much better than ours 
as the heavens are higher than the earth." 

" Well, if his character and wa}~s are so much 
better than ours. I have nothing to fear in regard 
to my husband; for neither you nor I would make 
him wretched, and I am certain that God will 
not." 

" Ah, but we must not forget that we are ac- 
countable creatures, and that there are certain 
conditions to be complied with in this world, if we 
would be happy in another." 

" If God is as good as you admit him to be," 
rejoined the lady, " and as I believe he is, he 
would not have intrusted to us the keeping or 
procuring of our eternal salvation, unless he knew 
it would be as safe and certain as in his own 
hands. And while I believe God is a good being, f 
I must believe also that he will take care of all his 
creatures." 

I will not write more of this conversation, but 



FOR FORTY YEARS. 



67 



confess myself perfectly surprised by meeting so 
strong, so reasonable, and so determined an oppo- 
sition from that source. I did not expect it, and 
even had I found words and argument, I could 
hardly have had the heart to argue to that afflicted 
widow that her departed husband would be made 
wretched forever by a being whom I freely ac- 
knowledged was infinitely better than ourselves. 
I departed, rilled with new, strange, elevated and 
enlarged thoughts as to what would be the theo- 
logical results of carrying out this great view of 
God's goodness, thus suddenly brought to mind* 

I do not intend to say that the argument of 
divine goodness, in opposition to my then theologi- 
cal views, had never before been advanced to my 
mind, or insisted on by an opponent, for it had 
been more than once. But I never before was led 
to view it in so strong a light. I could always find 
some idea, or argument, or words at least, to 
advance, that satisfied myself, if they did not 
silence and convince an opponent. But in this 
case I found myself more willing to remain silent, 
or change the subject, or arise and depart, than to 
attempt defending a position that all the better 
feelings of my heart seemed to condemn. 

Though I still continued to labor in the cause of 
the church, yet some of the ideas received at this 
interview never departed from me. They led me 
to consider the love we felt, and the interest toe 
showed in the salvation of sinners, and to repeat 
the inquiry, Does not God care as much for them 
as we do ? 

I will relate another circumstance that had a 
tendency to lead me to a knowledge of the truth. 



68 



THE PILGRIMAGE OF A PILGRIM, 



A professed Universalis! attended our meeting. 
He was a young man employed as school-teacher. 
He was always ready and willing to converse 
about religion, and was regarded by some of the 
pious as the evil one in human form. In several 
cases I had occasion to converse with him, but 
usually got off pretty well to my own satisfaction 
on most points. Probably, as in most disputes 
about theology, we were both victors — for we 
were both pretty fast talkers. 

I sometimes held meetings in his school-house. 
On one occasion, in an evening meeting, I read a 
tract, entitled "A Strange Thing" — a direct 
attack on Universalism. I noticed that my friend, 
the school-master, sat all the while very quietly 
taking notes. When I had concluded, he ad- 
vanced towards the desk, and observed that many 
things had been said against the Universalean 
belief, and courteously asked if he should have 
liberty to say a few words in reply. 

I never was so bigoted, and God forbid that I 
ever should be, as to refuse a man liberty of 
speech in meeting, just because his views were not 
mine ; especially if he condescended to ask for it. I 
instantly replied, " Yes, sir, as many as you please." 

He then commenced speaking. The house was 
full, and he was listened to with attention. He 
spoke in a gentlemanly, Christian, and deliberate, 
but earnest manner, for nearly half an hour. 

He presented a brief review of the tract, which, 
however, I shall not give here. One portion of 
his address I think will never be forgotten. In 
speaking of the Saviour he said (in effect) " My 
friends, will you listen to the prayer of Jesus 2 



FOR FORTY YEARS. 



69 



When extended upon the cross by the hands of 
his opposers, he poured out his whole soul in fer- 
vent prayer to his Father and our Father, to his 
God and our God ! And for whom and for what 
did the Redeemer pray ? For curses upon his 
foes, and blessings upon his friends ? No, not 
thus prayed he whose lips spake as never man 
spake. He blessed, and cursed not. He prayed 
for those who were about to dye their hands in 
the purple blood that came gushing* from his 
wounded side, and from the tender hands and feet 
that the cruel nails had torn ! 

u And the holy words that found utterance from 
his dying lips invoked blessings upon their guilty 
heads. ' Father, forgive them, for they know not 
what they do ! ' And think you that the dear 
Redeemer did not pray in faith ? Think you that 
God would* refuse to hear and answer a dying 
prayer, the last request of his only begotten and 
dearly beloved Son ? 

" No Christian will presume to say, that Jesus 
Christ was destitute of faith necessary to commend 
his prayer to God, or that God would refuse to 
answer the petition of his son. . And did not God 
forgive the enemies for whom he prayed ? It 
must be that he did. It is a fact no Christian has 
a right to doubt. And did God forgive and save 
the vilest of the race — the murderers of his Son — 
in answer to the prayer of Jesus ; and will he fail 
to answer prayers from the same heart and lips 
for the salvation of a sinful world ? That world 
for whom he often prayed, and for whom at last 
he shed his precious blood ? It cannot be. The 
world is safe, for it has Jesus' prayers ! And he 



70 



THE PILGRIMAGE OF A PILGRDI, 



is an example unto us, not only that we should 
walk in his footsteps, going about doing good, but 
that we should pray for all, and pray in faith for 
their forgiveness." 

This portion of his address made a deep im- 
pression upon my mind, and I think others were 
likewise affected. It was the means of advancing 
me one step towards a knowledge of more truth. 

When he had concluded, he quietly resumed 
his seat, and I was about to name a hymn to be 
sung, just as if nothing especial had happened, as I 
thought this a better way than to attempt disputing 
what had been advanced. But just at this moment 
an aged deacon, who sat beside me in the desk, 
arose, and in an excited manner commenced by 
saying, " Solomon said there is no new thing 
under the sun. But this is a new thing, which 
Solomon knew nothing about, and it is not true. 
But some men have got to be a great deal wiser 
than Solomon, in all his wisdom. But if every- 
body is to be saved, there is no use in preaching, 
there is no use in praying. It is all no use at all, 
if people will be saved just as well without it." 

Thus he went on, presenting more words and 
assertions than argument and persuasion, until the 
people became uneasy. The school-master, a little 
excited, responded in a hasty manner to something 
the deacon uttered, and the deacon responded back 
again, until the order of the meeting was broken 
up, and I dismissed it without much ceremony. 

As the school-master walked towards the door, 
he paused, and politely requested the loan of the 
pamphlet for a few days. I instantly passed it to 



FOR FORTY YEARS. 71 

him, though I certainly thought he would burn it 
when he got home. He afterwards reviewed it 
publicly in the school-house, and then returned it 
safely, and I have it now. 

I remember distinctly that while he was giving 
his address, my mind grasped the most weighty 
facts and arguments he advanced, and outran the 
speaker, and seized hold of other arguments and 
scripture passages, that he might have employed 
to fortify still stronger the position he was defend- 
ing. It was this fact that made me observe to a 
friend who afterwards spoke to me about the meet- 
ing, that I could myself preach better Universalism 
than he did. 

It was the above incident that led me more and 
more to examine the subject of prayer, until I dis- 
covered that the whole church was praying for the 
salvation of the whole world, while believing God 
had determined its salvation should never be ac- 
complished, and disbelieving that even the Sav- 
iour's prayers would be heard and answered.. 

Some time after this, Mr. Marsh preached on 
the subject of prayer, and stated that it was the 
duty for all to pray, and to pray for all men, which 
was good and acceptable in the sight of God. 

In another division of his sermon, he assured us 
that duty required us to pray in faith, believing 
that what we asked for should be given us, and 
also that whatsoever was not of faith was sin. 

My mind instantly placed the several proposi- 
tions together, and though the minister did not 
intend it, yet I saw that he had in reality told us 
to pray for the salvation of the world, believing it 
would be accomplished. 



72 



THE PILGRIMAGE OF A PILGRIM. 



On the next Sabbath I held a meeting at a pri- 
vate house. A good number of the church, and 
some of the world, were present. I read the 2 
chap. 1 Timothy, which treats of the subject of 
praying for all men, and commented on it very 
freely. I spoke of the way in which my mind had 
been led — referred to the sermon on the previous 
Sabbath, and came to the conclusion that the 
Bible, as well as the minister, taught, 1st, That 
we should pray for all; and 2d, That we should 
pray in faith, nothing doubting. 

I then raised the inquiry: Is it our duty to let 
the world know that we believe our prayers for its 
salvation will be effectual, or shall we continue to 
pray, and let the world think that our prayers are 
faithless ? If the former, the world will call us 
Universalists ; if the latter, shall we not be hypo- 
crites ? I urged the brethren to speak freely on 
this subject, but for some cause they said not a 
word ; probably they were taken unawares, and 
had nor concluded what to say. 

As Mr. Marsh did not in his sermon give us 
any information on the latter inquiries, it was con- 
cluded for me to write to him for information, and 
his answer was to be read at the next meeting 
after its reception. I commenced a letter, but 
being called from home just then for several 
weeks, it was not finished and sent. 

From my observations on the subject of prayer, 
i would not have the reader infer that I was then 
a Universalist in all respects, but I evidently saw 
the doctrine from that point of view, while from 
other points it appeared dark and obscure. 

About a year after I joined the church, I was on 



FOR FORTY YEARS. 



73 



a visit of several weeks in Poland and Minot, 
Maine. It was my first visit: I found many 
friends and relatives there, most of whom were 
Universalists. We all contrived to meet fre- 
quently in social parties. The conversation often 
turned on religious subjects, and as I was a sort 
of " speckled bird" among them, I had to endeavor 
to sustain my opinions against great odds. After 
a few efforts, I disliked it exceedingly, for I found 
it much easier for them to ask questions than for 
rae to answer them. 

A book, the price of which was a dollar, called, 
I think, " The Life of Huntington," was just pub- 
lished, and being circulated there. A relative 
urged my acceptance of a copy, but I declined 
receiving it, replying that if we were all to be 
saved it was no matter whether we knew it or not. 
I thought this argument conclusive. 

In several instances I allowed myself to enter- 
tain the company by relating long and rather 
humorous stories, for in those days I was pretty 
good at story-telling. I did not feel that it was 
suitable employment for a professor of religion, but 
I thought " Of two evils choose the least." And I 
concluded it a lesser evil, by far, to relate a long 
social story than to argue with a half dozen Uni- 
versalists. I had to confess, in my own mind, that 
they understood and could explain their theology 
better than I could mine ; yet I did not begin to be 
converted to their opinions., for I thought my min- 
ister could answer their objections, confute their 
arguments, and explain their proof-texts ; but I 
was mistaken, as I learned afterwards, to my great 
astonishment. Years after, when my mind had be- 
7 



74 



THE PILGRIMAGE OF A PILGRIM, 



come more liberalized, arguments and expositions 
that were then presented were brought to my 
remembrance, and I realized their force and cor- 
rectness. 

" Though seed lie "buried long in dust, 
It shan't deceive their hope." 

But I had, as I thought, a very good reason for 
avoiding an argument with well-informed oppo- 
nents, as Mr. Tappan had advised the converts to 
do so, and he stated to me personally that he 
" made it a point never to argue with a Univer- 
saUst." I learned also by these interviews how an 
Orthodox convert feels among Universalists, a 
lesson that has been of use to me since. 

Another circumstance that led me to think my 
theology wrong, was a discovery of inconsistencies 
in the doctrines advanced from the pulpit, which I 
did not stop to notice when I possessed the ardent 
zeal and enthusiasm of a young convert, and unlim- 
ited confidence in my minister. But, upon sober 
•second thought, they could not but be manifest. 
For instance, during the revival, the " doctrines of 
grace" preached to us were Armenianism. or Free- 
willisrtL We were free moral agents, and could 
choose or refuse, be saved or lost, just as we 
pleased ; but when we were to be indoctrinated, 
and adopt a creed, we must be taught and pro- 
fess Calvinism. And thus our creed for a few 
would disagree with our prayers, desires and 
efforts, for all. 

Again ; we were told that Christ was the " true 
God and eternal life" — that the Father and Son 
were one and the same being, and that undoubting 



FOR FORTY YEARS. 



75 



faith in this, was to use Mr. Tappan's words, " an 
indispensable pre-requisite to our eternal salva- 
tion." With this for a creed, we were frequently 
exhorted to flee to Christ to escape the wrath of 
God, as though, when both were one, one was 
more merciful than the other. An attempt to 
reconcile this used to be made, by saying we must 
flee to Christ in his character of Mediator. But J 
could not see why God the Father should not be 
as merciful as God the Son ; or why the same 
person, in his relation of Father, should not be as 
merciful as in his relation of Mediator. I am not 
yet able to solve this mystery. Nevertheless, if 
God is better and more merciful when he assumes 
to himself the character and relation of Son, it 
would be an improvement, and probably beneficial, 
for him always to retain that character and rela- 
tionship. I have no doubt people generally would 
love and honor him a great deal more, and live 
more peaceably and confidingly under his govern- 
ment. 

Yes ; let those, whether saints or sinners, upon 
whose minds the above ideas of the trinity have 
been impressed, firmly believe that God will al- 
ways be as innocent, and holy, and merciful, and 
kind, as the beloved Saviour, and I think it would 
be impossible to make them believe he would ever 
injure, or burn eternally, one of the human family. 
They would instantly inquire " Whom did Christ 
injure ? Whom did Christ burn ?" 

In order to make people believe that God will 
ever treat them with infinite cruelty, theologians 
have found it necessary to turn their thoughts from 
him as the benevolent Saviour, and make them 



V 



76 THE PILGRIMAGE OF A PILGRIM, 



contemplate him in an entirely different charac- 
ter, as a most terrific being, an inexorable judge, 
" a God in vengeance drest." I thought much 
upon this subject, and could not avoid the conclu- 
sion, that if God the Father was as much interest- 
ed in our welfare as God the Son, the world was 
safe ; for God would reconcile it to himself. And. 
that God the Father teas as much interested 
seemed evident from the fact that he moved upon 
two thirds of himself at least; i.e., God the Son 
and God the Holy Ghost — two persons of the tri- 
une one — to come forth on the great mission of 
mercy from heaven to man. And, moreover, the 
first person in the Godhead not only encouraged, 
at the outset, the undertaking, but also accom- 
panied the second and third in the expedition, by 
his blessing, his assistance, and even by his entire 
presence ; for, having sent the others, he actually, 
according to common divinity, came himself with 
them. 

" The God of glory down to men 
Removes his blest abode — 
Men, the dear objects of his love, 
And he the smiling God. 

""Well might the sun in darkness hide, 
And shut his glories in. 
When God, the mighty Maker, died 
For man the creature's sin/' 

Another thing that appeared to me contradictory 
was the fact that ministers and church-members 
insisted strongly, in their sermons and exhortations, 
upon the fact that God was a just being, but in 
their prayers accused him of the most gross injus- 
tice. Many a prayer have I heard commenced on 



FOR FORTY YEARS. 



77 



ibis wise : " Oh Lord, we are ill-deserving, hell- 
deserving creatures, and hadst thou been just with 
us, w T e should even now be in the grave with the 
dead, and in hell with the damned, lifting up our 
eyes where hope and mercy can never come !" 

I could not but discover this inconsistency, and 
it led me to see that there was something wrong 
in our theology, and to make the inquiry, If God 
can save one sinner in violation of his justice, why 
not another? and if another, why not all? 

Then there was the " unpardonable sin," as it 
was called. This was talked of freely in some of 
our church and convert meetings. Our minister 
had frequently warned us against its commission, 
but owned himself unable to tell in what it con- 
sisted. He told us, however, that there must be 
" light in the head and malice in the heart," before 
it could be committed ; and that it could not be 
committed except in a time of revival. 

I marvelled at this, for several reasons. 1st. 
Because the minister could not tell what constituted 
the sin — the only sin — which made certain, which 
sealed, the eternal destiny of the soul. 2. Because, 
knowing this sin to exist, he still prayed for all, 
and preached without making any particular ex- 
ception, and quoted passages of scripture like 
these: "Behold the Lamb of God, which taketh 
away the sin of the world." " The blood of Jesus 
Christ cleanseth from all sin." 3. Because g*ood, 
pious ministers exerted themselves to produce the 
only state of things (a revival) in which it was 
possible for men to render their condition utterly 
hopeless. 

Again ; another contradictory mistake I discov- 
7# 



78 



THE PILGRIMAGE OF A PILGRIM. 



ered in the process of a sinner's conversion. One 
of the most favorable symptoms in the case of a 
convicted sinner is to have his conviction deepen 
into despair of salvation — to believe that God has 
no mercy for him. By some this is regarded as 
indispensable to regeneration. If they can only 
wrest every particle of hope from the bosom of the 
sinner, and plunge him into utter despair, they 
think there is but one step between him and the 
kingdom, and that God is about to manifest him- 
self to him through the new birth. I marvel that 
every convict who passes through this experience 
and becomes a convert, does not instantly look 
back to the time when he believed there was no 
mercy for him in heaven, and discover that he 
believed an entire falsehood ; for if there had been 
no mercy for him, God would have left him in 
that forlorn condition. No sinner has any right to 
believe that there is no mercy for him ; and he 
who is required to pass through this " slough of 
despond, 1 ' in order to climb the hill of hope, is 
required to perform a task as wicked and incon- 
sistent, if not as difficult, as that of being perfectly 
willing to be lost for the sake of being saved. 

But I will not now enumerate more of the con- 
tradictions that had a tendency to unhinge my 
faith in the creed unto which I had given my 
assent. Suffice it to say, that I not only noticed 
such inconsistencies as I have named, but some 
parts of the preaching really seemed to come in 
direct- contact with some positive declarations of 
God's word. 



CHAPTER VI. 



Fears he shall be a Universalist — Strives against it — Interest- 
ing meeting — Bible points down, and minister up — Receives 
more light, and becomes more alarmed — Asks advice of a 
female saint — Conversation — Made willing to investigate — 
Becomes a Universalist — Rejoices in the truth — Punish- 
ment in futurity — Visits Gloucester — Hears Universalism — 
Church becomes alarmed — Is tried for heresy, and suspended 
— Writes a book — His father's suspension — A curious let- 
ter. 

In the last chapter were enumerated some of the 
facts and circumstances that led me to doubt the 
correctness of the faith I professed. Meanwhile, 
other facts, circumstances, and scripture passages, 
forced themselves upon my attention in such a 
manner as to make me fear I should be left to 
believe a lie that I might be damned — in short, I 
was afraid I should be a Universalist. 

This thought troubled me exceedingly, and I 
endeavored to suppress every reflection having 
such a tendency. I strove to overturn every argu- 
ment that presented itself in favor of, and to raise 
every possible objection to, that, as I then thought, 
delusive theory. I strove hard to reconcile cer- 
tain scripture passages, that seemed to be in favor 
of that system, with certain parts of my own creed. 
I sought constantly for strength and assistance 
from God, to enable rne to resist the tempter that 
would allure me from the path of truth and duty. 



80 



THE PILGRIMAGE OF A PILGRIM, 



I listened to the word preached more attentively, 
and read more carefully, than before, to strengthen 
me against the thoughts that would intrude them- 
selves into my mind. But I strove, and sought, 
and prayed, and listened, in vain, so far as the ob- 
ject had in view was concerned. 

I still found myself whirling slowly around in a 
vortex that I feared would one day whelm me 
beneath the fatal waters of a false theology. 
Sometimes, a single objection would last me sever- 
al weeks. I remember, as though it were yester- 
day, when the objection came forcibly to my mind, 
If Christ and his apostles preached Universalism, 
why did they meet with opposition and persecu- 
tion ? Surely, said I, they would not have been 
thus treated for preaching the salvation of all men 
— that pleasing doctrine. 

I thought this quite unanswerable, and em- 
braced it as a safeguard against a fatal error. At 
length the question arose, Why do I raise this 
objection ? Answer : To oppose a certain doctrine. 
What doctrine ? Universalism. Well, if I oppose 
it now, why might it not have met with opposition 
in the Saviour's day ? This train of thought led 
to an investigation and understanding of the whole 
matter. I soon found, that although men might 
be willing to be told that they themselves would be 
saved, they might object to hearing the same fact 
in regard to their neighbors who were not of their 
religion. In short, I found myself opposing the 
very doctrine that I thought would please every- 
body, and my favorite objection became at once 
forceless. Since then, I have seen abundant 
demonstration of the correctness of my conclusion; 



FOR FORTY YEARS. 



81 



for it is true that Universal ism is most bitterly and 
perseveringly opposed by the professedly pious of 
all denominations, and by very many of the most 
outrageous sinners. 

This objection being removed, I sought to find 
another. I attended meeting one evening, in the 
fond hope that my mind would be strengthened. 
It was appointed for a social conference meeting. 
Mr. Marsh officiated. He read the second chap- 
ter of Acts. I felt rejoiced when he commenced 
reading it, for I knew it spoke of wonders and 
signs in heaven and earth, blood and fire, and 
vapor and smoke ; of the sun and moon being 
turned to darkness and blood, and of the " great 
and notable day of the Lord;" and I ardently 
hoped and expected that an exhibition of these 
truths would lay the spectre of falsehood, so that 
it would haunt me no more forever. 

He read of the assembling together of many 
people on the day of Pentecost, and of wonderful 
things that took place. The people were all 
astonished, and Peter stood up to explain. After 
proving that they were not drunken, he says : 
" But this is that which was spoken by the prophet 
Joel." These remarkable words struck me with 
peculiar force. Though I had read them many 
times before, they had never fastened themselves 
so strongly upon my mind. 

Mr. Marsh read the remainder of the chapter, 
and then proceeded to speak of its contents ; and 
so earnest did he become, such a freedom of speech 
did he enjoy, that he consumed the whole even- 
ing, and no liberty was given either to speak or 
ask a question. I regretted this, as I had much 



82 



THE PILGRIMAGE OF A PILGRIM, 



to say, and many questions to ask. He dwelt in 
a solemn and vehement manner upon the " great 
and notable day of the Lord," and the signs that 
would precede its approach. He explained, or 
rather applied and enforced, it in the usual manner, 
regarding it as the final " day of judgment " — 
" the day for which all other days were made ;" 
and pointed onward and upward, somewhere in 
the dark depths of futurity, for its awful accom- 
plishment. The burden of his exposition and 
application was, " that is that;" while Peter as 
constantly and vehemently affirmed " this is that." 
The minister frequently waved his hand, and point- 
ed into eternity, for the accomplishment of the 
prophecy, saying, "That is that which was spoken 
by the prophet Joel ;" while Peter, with his fervent 
and impetuous zeal, as repeatedly seemed to arrest 
the extended arm, and, in manifest contradiction, 
exclaim, in his emphatic language, " This is that !" 
As the conflict sharpened between them, it seemed 
as though the speaker could almost feel Peter 
tugging away at his elbow, to make his finger 
point in the right direction, and attempting to 
arrest the libellous words, as they rushed from his 
open lips, and make him substitute the right " this" 
for his wrong " that" But the disposition of 
some is so much like that of an animal whose 
name it is not necessary to give, that the more 
they are pulled, the more they refuse to come. It 
was so in this case, and the speaker appeared to 
feel the need of an extra effort, lest the hearers 
should believe Peter's " this is that," in preference 
to his own " that is that ;" and perhaps he succeed- 
ed in every case but mine. 



FOR FORTY YEARS. 



83 



For myself, I think I received much scriptural 
light. The more the minister talked, the more I 
understood and helieved Peter. The doctrine of 
the " day of judgment," as I had been taught it, 
passed in review before me, and I could not but 
see that the clergy had kept the subject wrong 
side up with care. They were constantly pointing 
upivard, and asserting that we should go in that 
direction to appear before the judgment seat of 
Christ ; and the Bible was as constantly pointing 
downward, and saying, in the language of Christ, 
" For judgment I am come into this world." " Be- 
hold, I come quickly, and my reward is with me, 
to give every man according as his work shall 
be." 

When I got home, I turned to the prophecy 
of Joel, and found that Peter made an almost lit- 
eral quotation from him, and applied it to events 
that transpired on the day of Pentecost. And on 
that day there certainly were " signs and won- 
ders" enough in heaven and earth, insomuch that 
" the people were all amazed, and wondered." I 
did not become certain that the ivhole of the 
prophecy quoted by Peter was fulfilled on that 
day, but enough of it was in process of accomplish- 
ment to justify him in making the application. 

As to the sun being turned to darkness and the 
moon to blood, I found, by comparing scripture 
with scripture, that they were only figurative ex- 
pressions, used by the prophets to represent a* time 
of either mental, spiritual, or political darkness, 
trouble, cruelty, or blood ; and that we are not to 
look for a literal fulfilment of such prophetic fig- 
ures. 



84 



THE PILGRIMAGE OF A PILGRIM, 



About this time, I was one day returning from 
a Sabbath school in a remote part of the town, in 
company with a most devoted, zealous and intelli- 
gent sister in the church. The school was organ- 
ized through her instrumentality, and she and I 
were the teachers. On the way. I observed to 
her, " Sister, I am. afraid I shall be a Universal- 
ist ! " 11 Oh, Brother Norwood," she replied, " you 
cannot be a Universalist." " I am afraid I shall,'' 
said I ; " for thoughts, ideas, arguments, and even 
passages of scripture, are constantly crowding 
themselves upon my mind : by day or night, at 
home or abroad, in the sanctuary or the world, it 
is ever the same. I cannot avoid reading it, 
whether I look into the volume of nature, or the 
volume of grace. What shall I do?" She was 
filled with astonishment, and finally advised me to 
" read the twenty-fifth chapter of Matthew a great 
deal:' 

I followed her advice ; not only so, but I read 
the twenty -fourth also ; and I read them both " a 
great deal." But the more I read them, the more 
they refused to let me understand them as I used 
to. I wondered that I had not long before seen 
that both chapters were an unbroken discourse of 
the Saviour, and that the prophecies therein given 
were to be fulfilled before that generation passed 
away. In this opinion I was fully confirmed by 
consulting the parallel passages, in the other Evan- 
gelists* which speak of the coming of Christ. 
Some time after, the good sister called on me, and 
was very much concerned when she learned the 
" state of my mind." She described a distance 
of four or five miles, and said she would gladly 



FOR FORTY YEARS. 



85 



creep over the whole way, (the ground was per- 
fectly rough and frozen,) on her hands and knees, 
in a dark night, if it would only be the means of 
reclaiming me from the error of Universalisrm 
" Oh," said I, " sister, you are very kind and gen- 
erous, and feel a great interest in my welfare, to 
be willing to make such a cruel and painful sacri- 
fice in my behalf. But, while I thank you for 
your good feelings and intentions, I am happy 
in believing that the salvation of my soul does not 
require such proof of your interest and affection/* 4 

" But I was not thinking of yourself alone,' 
responded she, " but of others, who, by your exam- 
ple, will be led astray. For, if you become a 
Universalist, instead of your being the means of 
turning many from darkness to light, through your 
influence many will doubtless be turned from light 
to darkness. I do pray that you may be kept from 
this delusive doctrine!" 

" And so do. I, if it is untrue : for I should dislike 
to be employed for such purposes as you have 
intimated ; but even your present conversation 
confirms me in the idea of its truthfulness. Your 
very great love for sinners, and the fact that God 
gave you the spirit you possess, make me believe 
that we are all safe in his holy hand ; for, as he 
loves us as well as you do, and possesses power 
to accomplish all his desires, it seems almost im- 
possible that he should fail to accomplish the sal- 
vation of the whole race. If you, sister, with your 
present good feelings, were upon the throne of the 
universe, I would, with the most implicit confi- 
dence, trust the salvation of myself and the whole 
world in your hands, for I know we should be safe. 
8 



S6 THE PILGRIMAGE OF A PILGRIM, 

You love sinners so well, and hate the devil so 
much, that yon would not leave a single soul in his 
fiery grasp ; and you must allow me to have as 
much good faith and trust in our Creator, as in any 
human being. Be careful, sister, and not let me 
make you a Universal ist ! 'You must read the 
twenty -fifth chapter of Matthew a great deal.'" 

Thus almost every means that I employed to 
guard my mind against and keep it from the doc- 
trine of universal grace, had a tendency directly 
the reverse of what I wished. I began to think 
there must be something providential in all these 
circumstances, and that perhaps the doctrine I 
would shun might be, after all, the truth of heav- 
en ; and that while God was employing means to 
shed more light into my heart, I was striving to 
close my mental eyes, and keep it out. I resolved 
that this should be the case no longer, but that, 
without fear or prejudice, I would examine prayer- 
fully, and receive whatever appeared favorable to 
the doctrine in question, whether in the book of 
nature or the book of grace — they being all the 
books to which I had access that taught the doc- 
trine. As soon as this resolution was made, 

" By proofs divine, and reason strong. 
God drew my willing soul along." 

The happy result was, that in the course of a 
few months I was, so far as faith was concerned, 
a perfectly confirmed Universal ist. I fervently 
adored God as the Father, and Christ as the Sav- 
iour, of all men, and I felt that a strong and sacred 
tie of unending fraternity bound together the great 
family in one common brotherhood; and that we 



FOR FORTY YEARS. 



87 



should all be reconciled to each other and to God, 
through Jesus Christ our Lord. My heart was 
drawn out towards God, in purer and holier faith 
and love and praise and thanksgiving, and towards 
al mankind, with a higher hope, and a more in- 
t lse interest in their welfare, than I had ever 
before experienced. 

Thus was I joyfully brought out of the domin- 
ions of partialism, and led into the glorious king- 
dom of universal grace ; and from that moment to 
the present, I have not seen even the shadow of a 
temptation to return to the land of spiritual bond- 
age, out of which God, in mercy, delivered me. 
Blessed be his' holy name, forever and ever ! I 
truly believe it was the work of God, and not of 
man, that subdued my opposition, and enlightened 
my mind with a knowledge of his truth. He had 
a higher and holier work for me to accomplish — 
a more important mission for me to perform, and 
a more extensive field in which for me to labor. 
And yet, so ignorant was I of his dealings with 
me — so blinded by the enemy of truth — that even 
while he was gently leading me, by his own right 
hand, into the green pastures of his grace, and in- 
viting me to slake my thirst at the overflowing 
fountains of his love, I shrunk back in opposition, 
like a " bullock unaccustomed to the yoke." 

At this time I was almost perfectly unacquainted 
with the denomination of Universalists. I knew 
not whether it had societies, churches, Sabbath 
schools, prayer meetings, conferences, associations, 
conventions, or any organization whatever, in 
common with other sects. Nor did I know whether 
its advocates believed and preached repentance, 



88 THE PILGRIMAGE OF A PILGRIM, 

conversion, the new birth, baptism, or any kindred 
doctrines. In fact, I knew as little about their 
doctrine, aside from the great idea of the world's 
salvation, as I did about their organization. And 
I was surprised, when I had an opportunity to 
make a comparison, to discover in how many 
things we perfectly agreed. I knew not then that 
some, called Universalists, believed in future lim- 
ited punishment, whilst others believed punish- 
ment to be confined to this life. 

I had myself not the least idea that either sin 
or punishment would be extended to the immortal 
state. I could see neither necessity for, nor proof 
of it. Vv T ith my faith in endless punishment, my 
faith in all punishment in the future state departed; 
and it has never returned to me in the least de- 
gree. I do not deny that there may be punish- 
ment there, and if any desire to have it so for 
themselves, I have no particular objection to their 
being accommodated; but I do most distinctly deny 
that I have one particle of faith in, or fear of, such 
punishment. And so far am I from believing it a 
difficult work for the Deity to punish every offend- 
er, or from fearing that some of my fellow crea- 
tures will not receive a full share, that I firmly 
believe he does and will, in all cases, " reward 
every man according to his work." 

And I believe furthermore, that there is so little 
danger of our not suffering enough to punish us 
for our sins, that in reality there is a greater 
amount of suffering in the world than our sins 
deserve, and that, therefore, God does not inflict 
it as punishment. For example, see an innocent 
child, brought into the world without its advice. 



FOR FORTY YEARS. 89 

consent, or desire, to be sick continually, and suf- 
fer a vast amount of pain and wretchedness for 
months and even years, and then to be taken away 
by death. 

Did this child sin, that it thus suffered? No. 
Then it did not suffer to punish it for sin. Such 
things are marvellous in my sight; but I have no 
doubt that all evil will be overcome of good. It 
certainly will be, unless the Creator fails to act up 
to one of the highest and holiest principles that he 
requires his creatures to be governed by. And 
this he will not do until the whole order of things 
is reversed, and the earth becomes higher than 
the heavens. Other examples might be given of 
suffering that is not endured as punishment for 
sins committed by the sufferer, but this must suf- 
fice for the present. 

Although I had now enlarged views of God, 
divine things, and human destiny, and had "that 
perfected which was lacking in my faith," yet I did 
not feel as though I had " lost my religion." Still 
I was aware that when my change of views should 
have become fully known, my offence would be 
esteemed so great, by many of my pious friends, 
that the cords of religious sympathy and fellow- 
ship would be sundered. This was a painful 
reflection ; but my mind was so constituted that 
whatever of light I possessed could not be kept 
beneath a bushel, let the consequences be what 
they might. I did not, therefore, hesitate to make 
known, both in public and private, the enlarge- 
ment of my faith and hope. 

About this time, being on a visit to Gloucester, 
my native place, I heard several discourses from 
8* . 



90 



THE PILGRIMAGE OF A PILGRIM, 



Rev. Ezra Leonard, pastor of Annisquam parish, 
who had renounced partialism, and embraced the 
great Gospel. I listened with the utmost inter- 
est, and devoured with the greatest avidity every 
sentiment he uttered, it being the first time that 
I ever heard a sermon, or prayer, from a Uni- 
versalist preacher. It was a refreshing season 
to rny soul. The doctrine accorded with my 
reason and experience, and confirmed me in the 
faith 1 already possessed. It was singular that 
I should return to my native parish to hear the 
first proclamation of unadulterated truth ; and 
from the lips, too, of one who, like myself, had 
been converted from partialism. 

Not long after my return home, a meeting of 
the church took place. Among other items of busi- 
ness, it was stated by the minister, that bad reports 
were in circulation about certain members of the 
church, and proposed that a committee be appoint- 
ed to investigate the matter. I arose, gave my ap- 
probation to the proposition, and stated that if such 
reports were in circulation, it was proper they 
should be examined ; and, if true, proved ; and if 
untrue, disproved. 

The committee was appointed. I was visited, 
and summoned before the church, to answer to the 
charge of heresy. I was allowed a pretty fair 
trial, which resulted in my suspension. The 
world's people around us felt some interest in the 
matter, and were anxious to know the particulars 
of the trial ; but they were not allowed to be pres- 
ent, to see and hear for themselves. I took notes 
of the proceedings, and had the means of gratifying 
their reasonable curiosity, and concluded to do so. 



FOR FORTY YEARS. 



91 



Accordingly, I published a pamphlet, the con- 
tents of which will be transferred to these pages. 
It was circulated extensively, and I believe it has 
been blest to the enlightenment of many minds. I 
have heard numerous anecdotes of its " going 
about doing good." A clergyman told me, last 
fall, that it was the principal means of converting 
him to a knowledge of the truth. He promised 
a friend to read a Universalist book, and this 
pamphlet was given him. He read it carefully, 
and received the truth. I am seldom from home 
now without receiving inquiries for it, though it 
has been " out of print " many years'. It reveals 
my first thoughts on Universalism in all their 
simplicity, and the first arguments that suggested 
themselves to my mind by which it could be es- 
tablished and defended, and therefore is precisely 
adapted to the wants of many inquiring and 
doubting minds, both in the church and in the 
world. And one principal object of publishing 
this " Pilgrimage," is to get this pamphlet again 
on its mission, and to answer inquiries that have 
been made for it. Without this reason, this his- 
tory of myself would probably never. have been 
published. 

I wrote it amid much opposition. Even my 
good mother believed it wicked for me to write it, 
and made an effort to have the manuscript pur- 
loined from my desk, that it might be burned. 
She resolved never to read it, even if it should be 
printed. But, alas for resolutions of a mother 
like mine, made against her first-born son ! They 
are like " pie-crust — made to be broken." She 
read the trial as soon as it came out. and carried 



92 



THE PILGRIMAGE OF A PILGRIM, 



it to the minister's wife, and she read it. My dear 
mother became converted to its truths ; and if the 
minister's wife had done the same thing, it would 
hare been an excellent plan, for she soon after be- 
came a religious maniac, and wandered about the 
streets praying and exhorting; and her poor hus- 
band, Rev. Mr. Merrill, had to remain at home 
and perform the domestic duties. Universalism 
would have saved her, if it had been properly applied 
in season. But they were opposers to the doctrine, 
and blindly rejected the most happifying truth 
ever presented to man. Well, some people will 
have their own way, even if they die the sooner; 
and I almost think some bigots would prefer to 
die by Orthodoxy, (so called,) rather than live by 
Universalism ; just as some others would prefer 
being kept sick by popular medicine, rather than 
be cured by so unpopular a remedy as cold water, 
or lobelia inflata. My parents both became Uni- 
versalists. My father received a dismissal from 
the church without a request, and my mother, 
who made a formal request for one, was refused. 
The church seemed determined to act in opposi- 
tion, at any rate ; but my mother found it 
answered just as well for her to disfellowship the 
church as for the church to disfellowship her, and 
so she did it. 

My father was suspended without ceremony; 
no committee was appointed to labor with him, 
nor was he summoned before the church. Rev. 
Mr. Merrill called to see him once in regard to the 
subject, and very solemnly informed him that he 
understood he disbelieved in the existence of any 
devil. "You have been misinformed," said my 



FOR FORTY YEARS. 



93 



father. The countenance of the minister glowed, 
for a moment, with a smile of happy disappoint- 
ment, as he exclaimed, " I am rejoiced to hear it ; 
for I feared it was much worse. Then you do 
believe in a devil ? " " Oh, yes," replied my 
father ; " certainly; I believe in more than one — I 
believe in many — in legions of them." The 
countenance of Mr. Merrill instantly fell. My 
father believed in too many devils, which, in his 
opinion, was quite as bad as not believing in any; 
so he departed with a sad heart, his worst fears 
being realized. 

Not long after this, my father received the fol- 
lowing singular document : — 

"Biddeford, April 4, 1834. 

"Mr. Abraham Norwood : Sir, — This church, 
in consideration of your embracing and maintain- 
ing the heresy of Universalism, — i. e., the denial 
of future endless punishment, and the denial of 
such a being as Satan, or the devil, — have voted 
that you be deprived of the privilege of commun- 
ing with them at the Lord's table. 

" Stephen Merrill, 

11 Pastor of the 1st Church of Biddeford. 

" And now, dear sir, that you may be brought 
to see your sin, and renounce all your errors, and 
obtain the pardoning mercy of God by a true and 
living faith in the Lord Jesus Christ, is the sin- 
cere prayer of your friend, 

" Stephen Merrill." 

From this it is seen that my father was not 
excluded from the communion-table for denying 



94 THE PILGRIMAGE OF A PILGRIM, 

the existence of a God — a Saviour — natural, 
revealed, or experimental religion ; the authentic- 
ity of the scriptures; the resurrection of the dead; 
or the necessity of a holy Life. Xo, nothing of 
this kind was alleged against him ; but he was 
charged simply with " the denial of future end- 
less punishment, and the denial of such a being 
as Satan, or the devil;" i. e., a personal devil. 
This is the true and only reason why he was cast 
out. What, then, was necessary to have reinstat- 
ed him in the church ? Simply a profession of 
faith in those things which he denied. How sur- 
prising it is, then, to hear " his friend, Stephen 
Merrill," utter his " sincere prayer " that he might 
possess "faith in the Lord Jesus Christ ! " a faith 
he never denied. 

That his was not a " true and living faith " re- 
mains to be proved. If the belief that all men 
will possess " eternal life " is not a " living faith," 
it cannot be made so by believing in " eternal 
death." To have been consistent, " his friend " 
should have prayed that he "might " obtain the 
pardoning mercy of God by a true and living 
faith in future endless punishment," and in " such 
a being as Satan, or the devil." However, his 
preaching and praying in this case is similar to 
the usual preaching and praying of Mr. Merrill 
and his whole sect ; for it is their common prac- 
tice to preach " damnation " and pray for " salva- 
tion : " to preach a belief in " endless punish- 
ment " and the " devil," and pray for faith " in the 
Lord Jesus Christ." 

But I am forgetting the pamphlet. I shall omit 
the preface, with the exception of the following 



FOR FORTY YEARS. 



95 



extract: " I do not pretend that every question 
and answer employed on the occasion may be 
found in the following account ; and if, for this 
reason, any one should think proper to say that I 
have published the part that favors my own side, 
I will just remind him that he is at liberty to 
publish the part that favors his side. But my read- 
ers may be assured that I endeavored to keep a 
candid, fair, impartial record of all the proceedings, 
and as it was noted down immediately after each 
meeting, I know it is not essentially incorrect. It 
has been my utmost care to adhere strictly to the 
truth, and I am not sensible of omitting any of 
the weightier matters of Orthodoxy. 

" I do not pretend that I can prove every par- 
ticular of every statement by the mouth of two or 
three witnesses, for I know not as any other rec- 
ord was kept so definitely as mine ; and besides, I 
know by observation, that there are some who have 
a wonderful faculty of forgetting what they do not 
wish to remember 

I shall present the body of the work as it 
is, with a few trifling verbal corrections, presum- 
ing the v eader will prefer to see it in its original 
simplicity, just as it came from the hand of the 
fisherman. 



RELIGIOUS PROSCRIPTION 

FOR 

OPINION'S SAKE; 

CONTAINING 

AN ACCOUNT OF THE DEALINGS OF THE FIRST 
CONGREGATIONAL CHURCH IN BIDDEFORD 
WITH THE AUTHOR; 

AND ALSO 

REMARKS UPON SOAIE OF THE PROMINENT 
FEATURES OF ORTHODOXY. 

BY At NORWOOD, JR.? MARINER. 

"Am I therefore become your enemy, because I tell you the 
truth?"— Gal. iv. 16. 

SACO, (Me.) 

PRINTED FOR THE AUTHOR, BY WILLIAM J. CONDON. 

1332. 



RECORD OF CHURCH MEETINGS. 

At a meeting" of the members of the First 
Church in Biddeford, September 9, 1831, pro- 
ceeded to business, and among other things ap- 
pointed a standing committee . consisting of Breth- 
ren Ralph T. Jordan. Nathaniel Emery, and Wil- 
liam Hill, to inquire into any reports that may be 
in circulation about any church member or mem- 
bers, and to visit the parties concerned. 

Rev. C. Marsh, the moderator and scribe, stated 
that it is reported from one end of the town to 



THE PILGRIMAGE OF A PILGRIM. 



97 



the other, that one of the church raked hay on the 
Sabbath, and that another is a Universalist. 

Voted, That this meeting be adjourned to the 
last Tuesday in the present month, and that it then 
be h olden at the meeting-house. 

Sept. 24:tk, 1831. Two of the committee, 
Capt. William Hill and Mr. Nathaniel Emery, 
called on me, and after some talk on the passing 
events of the day, the conversation took a religious 
turn, in which they took occasion to say some hard 
things against the belief of the salvation of all man- 
kind ; and mentioned that there had been a society 
recently formed of persons who had renounced Uni- 
versalism, and called the " Massachusetts Resto- 
rationist Society," who believed that all mankind 
would finally be restored to the happy state in 
which they lived previous to the temptation of 
Adam and Eve by the devil ; and that the devil 
also would be restored to his former situation in 
heaven. This they condemned as erroneous, un- 
scriptural and absurd ; for, said they, if the devil 
should be restored to his former standing, we 
should be liable to fall again by his delusions, 
and Christ would again have to appear in the 
world as the Saviour of lost men. Among other 
arguments to prove the falsity of Universalism, it 
was stated that the Saviour said, " He that enter- 
eth not by the door into the fold, but climbeth up 
some other way, the same is a thief and a rob- 
ber ; " and from this they inferred that all men 
could not be saved, for if they were, there would 
be none to climb up some other way. 

I now had good reason for concluding that I 
was the person alluded to by Mr. Marsh, at the 
9 



98 



THE PILGRIMAGE OF A PILGRIM, 



church meeting, as a Universalist ; but as nothing 
was said directly to me on the subject, I* held my 
peace, and let them say what seemed good in thei 
sight. 

However, I was wholly unable to discover that 
they who climbed up some other way did not 
finally get into the fold, for I believe the Scrip 
tures nowhere assert that they did not. By those 
who were striving to climb up some other way, I 
understand the Jews, who were striving to enter 
into the gospel covenant by the works of the law. 
and were going about to establish their own 
righteousness, not having submitted themselves to 
the righteousness of God ; and they were account- 
ed thieves and robbers, inasmuch as they were 
striving to save and justify themselves by their 
own deeds, and rob Christ of the glory of being 
the Saviour of the world. They were unwilling 
to own that they all, like lost sheep, had gone 
astray, and that on him was laid the iniquity of 
them all, but were trusting that they were 
righteous in and of themselves. This, we are in- 
formed, was building with hay, wood and stubble ; 
which being consumed with unquenchable fire, 
they would suffer loss, but they themselves be 
saved, yet so as by fire. See 1 Cor. iii. lo, and 
also Rom. xi. 26, where it is said, " And so all 
Israel shall be saved." Now, if any of the Isra- 
elites are eternally lost by striving to climb up 
some other way, the last quoted Scripture must be 
false ! It must be admitted that the Saviour allud 
ed to the Jews as thieves and robbers, and if they 
could be brought in with the fulness of the Gen 
tiles, why may not those who are now thieves and 



FOR FORTY YEARS. 



99 



robbers, be brought in, in due time, with the ful- 
ness of them who are not ? I cannot see, there- 
fore, as the fact that the Saviour used such lan- 
guage is any proof that all will not be saved, v 

After about an hour spent in conversation, 
which was principally between themselves, though 
indirectly aimed at me, we went out, and after 
they had secretly consulted together, Mr. Emery 
called me aside privily, and told me that the ob- 
ject of their visit was to ascertain if a report in 
circulation about me was true, viz. : that I was a 
Uuiversalist. I told him I was unable to answer 
his question before I knew what he meant by a 
Universalist ; when he stated that a Universalist 
was one who believed that all would be saved just 
as well, let them do what they would, whether pen- 
itent or impenitent, believing or unbelieving, and 
even if they lived and died in their sins. I re- 
plied, " If that is what you understand by Uni- 
versalism, I do not believe it, nor do I call myself 
a Universalist. Others may say and call me what 
they please ; it does not alter my faith, nor do I 
care about the name ; and I conclude that what 
you wish to know is, what I believe, rather than 
by what name I am called." They both (for Capt. 
Hill had now joined us) informed me that that 
was their desire. I then told them nearly as fol- 
lows : "I believe there is one God, and one medi- 
ator between him and man, the man Christ Jesus, 
who gave himself a ransom for all, to be testi- 
fied in due time ; that God is not willing that 
any should perish, but will have all men to be 
saved, not in their sins, but from them ; that if 
any are finally lost, it will be against his will and 



100 THE PILGRIMAGE OF A PILGRIM, 



the prayer of the Saviour, who prayed, and taught 
us to pray, 1 Thy will be done.' " 

They stated. that they did hope it was not so 
bad'as they had heard, but now their worst fears 
were realized ; and expressed their sorrow that I 
had embraced so dangerous an error. They en- 
deavored to assure me that I did not believe the 
scriptures, but openly advocated an unscriptural 
doctrine. 

After other conversation, which I have not time 
to record, and after we had concluded I should 
have an opportunity, at the adjourned meeting, to 
express my views to the brethren, they departed, 
but not, however, until I had thanked them for 
their friendly visit, and requested them to call 
again, which invitation they affectionately re- 
turned. 

SECOND MEETING. 

September 27 tk. Met agreeably to adjournment, 
and proceeded to business. Rev. C. Marsh, mod- 
erator. 

The committee that was appointed to visit a 
Universalist reported that they had been to see me, 
and that I believed all mankind would eventually 
be saved ; but as I was present, they informed 
me that I had permission to speak for myself. 

I replied that I was glad of the privilege ; but 
before I proceeded to answer in my defence, I 
thought proper that something should be said 
touching the things whereof I was accused. 

It was soon made manifest by the brethren that 
i was accused of being a Universalist, and that 



FOR FORTY YEARS. 



101 



my belief was different from what it was when I 
united with the church. 

I answered, " If you mean by a U?iiversalist 
one who believes men will be saved in sin, impen- 
itence and unbelief, I am not one ; but if you 
mean one who believes in Christ as the Saviour 
of the world, I am a Universalist. As to the dif- 
ference in my belief, it amounts to this : I then 
believed in Christ as the Saviour of a part of 
mankind, I now believe he is the Saviour of the 
ivhole." 

I shall now give an account of the examination 
as it occurred, in questions and answers, the let- 
ter U. to signify Universalist r Mod. Moderator, and 
C. Church. 

Mod. Do you believe that all mankind will 
finally be saved ? 

U. I believe that God will have all men to be 
saved, and come unto the knowledge of the truth. 

Mod. But do you believe that all men will be 
saved ? 

U. I believe that God is not willing that any 
should perish. 

Mod. I wish for a decisive answer to the ques- 
tion. 

U. I have answered in scripture language, that I 
might remember to record it ; and if that does not 
give satisfaction, I cannot help it. However, as 
you wish for other words, I will say, that if any 
are finally lost, it will be against the will of God. 

Mod. You do not answer my question fairly — 
I wish to know if you believe that the spirits of 
all men will be saved in another world? 

U. I believe that the spirits of the just will bo 
9# 



102 THE PILGRIMAGE OF A PILGRIM, 



made perfect — that the dust will return to the 
earth as it was, and the spirit to God who gave it. 

Mod. No is a very easy word to say ; will you 
answer to the question I proposed, Yes or Zfb? 

U. I do believe it. for the Saviour prayed, and 
taught us to pray, " Thy will be done and who 
will dare to say he did not pray in faith? We 
are also taught to pray for our enemies, and the 
salvation of all our fellow-creatures; and to pray in 
faith, lifting up holy hands without wrath or 
doubting. 

After being answered a few more questions, he 
said that my case was full as bad as he had antic- 
ipated — that he was satisfied, ccc. I asked him 
two or three questions, when I came to one that 
he, from some reason or other, did not answer, but 
said, "I did not come here to be catechised. I 
have no more questions to ask, nor do I wish to 
answer any. If any of the brethren have, there 
is now an opportunity." 

U. You say that I am wrong, that I have em- 
braced an error, am in the dark, and have not a 
right understanding ; and when I ask you to en- 
lighten and inform me, you refuse to speak! 
What sort of a spirit does that manifest? But I 
have some other questions to ask, and if you will 
not, whoso can, let him answer. Is salvation of 
God, or of man? and is man saved by his own 
exertion, or the grace of God ? 

No answer. 

Brethren, I am ready to answer any questions 
that may be asked : but I have asked one, and no- 
body answers. If I am wrong, I wish to be con- 
vinced and corrected. 



FOR FORTY YEARS. 



103 



C. Man is saved by the grace of God. 
U. Can we be saved in any other way ? 
C. No. 

U. Why, then, are not all saved 2 
C. Because we will not. 

U. I read that God hath given them the spirit 
of slumber, eyes tbat they should not see, and ears 

that they should not hear Interrupted by the 

Moderator, to know if I intended to bring an ac- 
cusation against God ! with other remarks, which 
changed the subject of discourse. 

U. ( To the church.) Do you believe that Christ 
is the Saviour of the world? 

C. What a question to ask the church ! 

U. If it is a simple question, it can be more 
easily answered. 

C. Of course we do. 

XI. Do you believe that he will answer the pur- 
pose for which he came ? 
C. Yes. 

U. Did he come to seek and save them that are 
lost? 

C. He did. 

U. Will he save them ? 

C. If they repent and believe. But do you 
believe that all who die impenitent will be saved ? 

U. I believe that we cannot be saved while we 
continue impenitent and unbelieving. 

C Suppose a man should die in a fit of intoxi- 
cation, where would he be punished ? 

U. Some men's sins are open beforehand, going 
before to judgment. 

C. You have said that you believe we shall be 



104 



THE PILGEDIAGE OF A PILGRIM, 



punished for oar sins ; do you think there will be 
any punishment in another world ? 
U. I do not. 

Here the Moderator exclaimed " It is enough !" 
as if he had said, " We have heard the blasphemy ; 
what need we any further witness ?" He then 
said something about the " eternal death of the 
soul." 

TJ. In what part of the Scripture do you read 
of the " eternal death of the soul ?" 

Mod. It is not expressed in so many words, but 
I read of the "second death, 5 ' "eternal punish- 
ment," and similar expressions, which signify the 
same thing. 

Some conversation was now had about the " day 
of judgment." 

TJ. {To the Mod.) Do you think the judgments 
of the Lord will all come in one day ? 

Mod. It is an irreverent question ! We shall 
all stand before the judgment-seat of Christ. 

TJ. I believe it; and with me it is a very small 
thing to be judged by you or by man's judgment, 
but he that judgeth me is the Lord, and we do 
now all stand before him. 

Mod. I wonder that, believing as you do, you 
should continue in the church so long, and not ask 
your dismission. 

TJ. Perhaps you think so because you have 
wrong ideas of Universalists, and imagine that 
they have no regard for the worship of God, the 
duties of religion, or social meetings for prayer. 
I know there are some who speak evil of things 
they understand not. And many are diligently 
taught to regard the very name of Universalism 



FOR FORTY YEARS. 



105 



with hatred and disgust, as though it were blended 
with everything vicious and destructive to the 
peace of man. Those who never dared to hear it 
are taught to regard them who preach it with as 
much aversion as the Hessians, who fought under 
the English in time of war, regarded the Ameri- 
cans, who, they were made to believe, were savages 
and cannibals, merely for the purpose of making 
them fight more furiously. 

Some inquiries were now made by and to the 
church, respecting the subject of preaching and 
praying, when the Moderator observed that he had 
one more question to ask me. 

Mod. If all are to be saved, what is the use of 
preaching or praying at all ? 

U. The ministers tell us 

Mod. What have you to do with the ministers? 
You don't believe them. 

U. If you will not let me speak, how am I to 
answer you ? The ministers say, and the Bible 
informs us 

Mod. Why don't you use ". scripture language ?" 
I thought you chose to. 

U. You asked me a question, and if you will 
keep still, I will answer it. The ministers and 
Bible inform us, and I believe it, that the only 
encouragement we have to pray, or ask our Heav- 
enly Father for anything, is the fact that he has 
promised to do such things for us, but waits to be 
inquired of by the house of Israel. (Several ques- 
tions were now asked by the church, which I 
refused to answer, and proceeded.) And, more- 
over, the fact that God has commanded all men, 
everywhere, to pray, is sufficient to prompt the 



106 THE PILGRIMAGE OF A PILGRIM, 



Christian to a performance of the duty. And I will 
ask in return, What is the use of your praying for 
the salvation of all, if there is no promise in the 
word of God that all shall obtain salvation, but if, 
on the contrary, it is asserted that but few will be 
saved ? And what is the use of your preaching, 
if such a part of the human family are elected to 
be saved, and the rest reprobated to be damned, 
from the foundation of the world ? And in such a 
case, what is the use to tell us all that we can be 
saved ? for I have heard a minister* 1 from that 
pulpit tell us that we could all "come and be saved 
in an hour if we chose, but the reason why we 
came not was, we had no disposition to, and ivould 
not come ; and, after preaching a long sermon 
upon the same subject, he concluded without tell- 
ing us how to get the disposition. 

The Moderator then asked some questions about 
" Sodom and Gomorrah," the " sheep and the 
goats," the "last verse of the 25th chapter of Mat- 
thew," and concluded by saying, that I had hold 
of the groundwork and foundation of Universalism, 
and was an openly professed and avowed Univer- 
salist. 

U. If you call what I believe Universalism, you 
will find more than one Universalist in the church. 

C. We should be very sorry to find it so. 

U. Then you may depend upon being sorry. 

C. We are sure there is one. 

TJ. And I am sure there is another. 

Mod. The sooner we know it the better, if it is 
so. I cannot tell how successful you have been 

* Mr. Marsh himself. 



FOR FORTY YEARS. 



107 



in preaching, for you have not only believed 
yourself, but have been holding meetings for a 
year and a half, in the lower part of the town, and 
teaching the heretical doctrine of Universalism. 

U. It is true I have never denied telling any 
one my religious sentiments, and I shall continue 
to do so, for what the Lord sayeth that will I 
speak : but that the doctrine of Universalism is 
heresy, remains to be proved. 

Mod, It is no use to talk with you any longer, 
for the scripture saith, " God shall send them 
strong delusions, that they might believe a lie, 
that they ail might be damned who believe not 
the truth, but obey unrighteousness," and if the 
angels should descend from heaven and preach 
any other doctrine, it would be of no use, so long 
as you are resolved to believe as you do. 

Questions upon different parts and subjects of 
the scriptures were now being asked on all sides, 
and even the deacon was saying something about 
" the rich man and Lazarus." 

And now, candid reader, (if I ever have one,) I 
will ask you a question : If it takes a minister 
half a day, and sometimes a whole one, after a 
week's study, to attempt the explanation of one 
passage of scripture, and, after all, leave his hear- 
ers as much in the dark as ever, how could I be 
expected to explain a dozen, in five minutes, to the 
entire satisfaction of those who were ready to 
judge of a matter before they heard it? At such 
an undesirable crisis, will you not think I was 
exceedingly fortunate, when I inform you that one 
of the most aged of the Brethren,^ who had been 



* R. T. Jordan, Esq. 



108 THE PILGRIMAGE OF A PILGRIM, 



a silent, but not inattentive, observer, arose and 
addressed us in something like the following rea- 
sonable language ? 

Brethren: — -We all have a right to enjoy our 
own opinion and belief of the scriptures, but we 
have no right, by forcible means, to control the 
belief of others. We may believe for ourselves, 
but we cannot believe for them. It remains to be 
decided between them and their God. And if 
Brother Norwood is determined to believe as he 
does, we may talk to him a week or a fortnight, it 
will do no good — it will be of no avail — we can- 
not alter him, nor will he be moved, Therefore, 
my counsel is. that we spend no more time at 
present conversing with him, but proceed to other 
business. This counsel was unanimously approved 
and practised. 

Voted, That this meeting be adjourned to Friday 
next, at 4 o'clock, P. M. 

THIRD 3IEETING. 

September 30th, 1831. — Some of the brethren 
met according to adjournment, proceeded to busi- 
ness, and restored two persons to the church who 
were under censure, one of them for being the 
mother of an illegitimate child. I being from 
home, was unable to attend, and it was concluded 
to have more of the brethren together, before any- 
thing was done about me. Adjourned to Oct. 8th, 
3 o'clock, P. M. 

FOURTH MEETING. 

October 8th. — I being absent, my case was 
deferred, and the meeting adjourned to Oct. 17th, 



FOR FORTY YEARS. 



109 



FIFTH MEETING. 

October 17th, 1831. — Met according to adjourn- 
ment. Proceeded to business ; made some ar- 
rangements with regard to the installation of the 
Rev. Stephen Merrill, and reconsidered the case 
of one of the brethren who was given to strong 
drink. 

The Moderator then observed, that " one object 
of the meeting is the further consideration of the 
case of Brother Abraham Norwood, Jr." All was 
silent for some time, when, as no one appeared to 
have anything to say, the Moderator commenced 
by saying to me, " You are an openly avowed ad- 
vocate of Universalism, for you. acknowledged, at 
the previous meeting, that if believing as you do 
is being a Universalist, you are one. Your sen- 
timents, therefore, are entirely opposed to the 
church, and are heretical and unscriptural, for you 
believe in the final salvation of all mankind, and 
deny the existence of a future judgment." 

U. My sentiments are not changed since the 
former meeting ; but I did not then, nor do I now % 
deny the existence of a future judgment. 

Mod. I concluded you did, because it is the 
great object of Universalists to do away the idea 
of, and prove that there will be no, future punish- 
ment. 

TJ. I never read or heard of such a Universal- 
ist, but perhaps you have read much more of their 
writings, and are well calculated to judge of their 
belief; but, for my part, I have read but little of 
their works, and do not pretend to say what they> 
do, or what they do not, believe. But this I say, 
10 



110 



THE PILGRIMAGE OF A PILGRIM, 



— I know (and I am willing that anybody should 
know) what I believe myself; for I can truly say, 
I learned it not of men, nor did I receive it of 
men, but by the word of God. I believe in future 
judgment or punishment, because the Bible reveals 
it; and I believe it as I understand it ; and I un- 
derstand that whatever punishment comes after 
the present moment is future. 

Mod. Ah ! you understand it as you believe it, 

U. What advantage can it be to me, or what 
object can I have in view, that I should attempt to 
misunderstand the scriptures, to pervert the right 
way of the Lord, to believe a lie that I might be 
damned, or wrest the scriptures to my own de- 
struction? Do you suppose that the eternal welfare 
of my soul is not of as much importance to me 
as yours is to you ? or as the welfare of the souls 
• of others is to them ? If I am wrong, I wish to be 
convinced and corrected, for I desire to know the 
truth, let it be what it may. 

Mod. Then I advise you to read the Bible care- 
fully, and pray as David did : " Lord, search me 
arid try me, and know if there be any evil way in 
me, and lead me in the way everlasting." 

XI. Well, suppose I do pray for myself, -r-it is 
also my duty to pray for the salvation of all men, 
and this is one among many other things that led 
me to a belief of the truth. I found the Bible 
taught me to pray for all, and to pray in faith; and 
the Saviour teaches us to pray for our enemies, 
for them that despitefully use us and persecute us, 
and also, that the will of God may be done, which 
is, that all men may come unto a knowledge of 
the truth, and be saved. Thus he prayed, and 



FOR FORTY YEARS. 



Ill 



taught us to pray likewise ; and do you think he 
did not pray in faith ? Or do you believe that he 
was the " true God and eternal life," and yet did 
not know whether all mankind would be saved or 
not? Now, I find that if I pray as he did, (i. e., 
for all, and in faith,) and say nothing about it to 
others, all is still, peace and quietness reign, and 
there is no harm done ; but as soon as it is made 
known that I pray believing, the cry of heresy is 
raised, and I am pointed at with the finger of relig- 
ious scorn, as a heretic and unbeliever, although 
I never knowingly denied the Lord that bought 
me. Yet I confess, that after the manner that you 
call heresy, so worship I the God of my fathers, 
believing all things written in the law and the 
prophets. And now, sir, I would ask, what use it 
is for you to pray for the salvation of all, and then 
tell us you do not believe all will be saved? that 
there is no promise in the word of God that such 
an event shall take place ? but, on the contrary, 
that it plainly asserts and declares that all shall 
not be saved, but a great portion of the human 
family will.be eternally miserable ? 

I advise you, sir, to leave off praying for a thing 
that you know never will come to pass, for it is 
only " adding sin to sin" and " treasuring up 
wrath against the day of wrath," for " whatsoever 
is not of faith is sin." 

Rev. Stephen Merrill. I perceive that you labor 
under a great mistake in the outset; for if all are 
to be saved, what is the use of praying at all? 

U. It is enough for us to know that God has 
commanded all men, everywhere, to pray, to incite 
us to the duty, without stopping to say to the great 



112 THE PILGE.13IAGE OF A PILGRIM, 

Jehovah, "What doest thou?" or, "Why hast 
thou made me thus?" For though he has said 
that all shall know him, from the least unto the 
greatest, he has also said that he waits to be in- 
quired of by the house of Israel, to do it for them. 

Rev. Mr. Merrill. But how can you believe 
that all will be saved, when it is said that some 
shall go away into everlasting punishment, where 
the worm dieth not and the fire is never quenched? 

U. I do not understand that to mean endless 
punishment, for I read that "the fire shall ever be 
burning upon the altar, and it shall never go out ;" 
and the Lord said he would kindle a fire in the 
gates of Jerusalem, and it should not go out. 
Now we know the altar spoken of, and Jerusalem 
and its gates, were all destroyed, and the fire, to 
all human appearance, went out. 

Rev. Mr. Merrill. But you cannot say the fire 
of Sodom and Gomorrah went out, for they are 
spoken of in the New Testament as suffering the 
vengeance of eternal fire. 

Z7. We know that God is eternal, and it is said 
in the New Testament that he is a consuming fire ; 
consequently he is an eternal fire, and his word is 
called a refiner's fire ; so I conclude they are set 
forth as suffering the vengeance of God, or the 
punishment due to their sins. But we know that 
the cities were destroyed, and that the natural 
fire which destroyed them went out from them ; 
although such fire, as one of the elements, may be 
considered eternal. 

Mod. If you will just take the pains to look at 
•the word in the original that is rendered everlast- 
ing and eternal, you will find that they both mean 



FOR FORTY YEARS. 



113 



one thing, which proves beyond a doubt, that the 
punishment of the wicked will continue as long as 
the happiness of the righteous. And the whole 
Bible, from one end to the other, on almost every 
page, represents two classes of men, the righteous 
and the wicked, and I do not see how you can read 
it and be a Universalist. 

U. I know it makes a distinction between the 
good and the bad, between them that serve God 
and them that serve him not — and it amounts to 
this: that "every one shall be rewarded according 
to his works." But I do not understand that this 
reward extends into eternity, or that we shall be 
rewarded in another world for what we do in this; 
but I believe in the day we eat thereof we shall 
surely die ; or, in other words, in the state where 
we commit sin, we shall receive due punishment. 

Mod. We have no reason to think but that it 
extends through eternity, as well as time. 

U. That is more than I dare to say ; but this I 
will say, there are those who speak evil of things 
they understand not. 

Rev. S. Merrill. The Holy Ghost tells us that 
if we die in our sins, where Christ is gone wc 
cannot go. 

U. The Holy Ghost, tells us that we are dead 
indeed already in trespasses and sins. 

llev. S. Merrill. The Bible informs us that 
when the last trump shall sound, the dead shall be 
raised, the Lord Jesus shall be revealed from 
heaven in flaming fire — that we shall all go to 
meet the Lord in the air, stand before the judg- 
ment-seat of Christ, and receive according to the 
things done in the body. Do you believe it? 



114 



THE PILGRIMAGE OF A PILGRIM, 



U. I do not read of it in the Bible, and you 
would oblige me by naming the place where it 
may be found. 

Rev. S. Merrill. Then I conclude you have 
read the Bible but very little, if you never read 
that such things shall take place. 

U. I have read that*at the last trump the dead 
shall be raised ; that we shall all be changed in 
a moment, in the twinkling of an eye, and that 
we shall go to meet the Lord in the air and be 
ever with him, and, also, that we shall be raised 
incorruptible, immortal. But I have not read that 
we shall, at that time, be raised in two classes, 
one in sin and the other in holiness, or that we 
shall be judged and rewarded in the air accord- 
ing to the deeds done in the body. 

Mod. You might as well say that the Lord 
Jesus did not mean anything when he said " Come, 
ye blessed of my Father, inherit the kingdom 
prepared for you from the foundation of the world," 
and " Depart, ye cursed, into everlasting fire, pre- 
pared- for the devil and his angels." 

U. I have made no such assertion. But I read 
that " verily he is a God that judgeth in the 
earth,'' and that " the righteous shall be recom- 
pensed in the earth, (not in the air,) much more 
the wicked and the sinner." And do you, sir, 
believe there is literal, natural fire and brimstone 
in the eternal world ? 

Mod. I do not — but I suppose it is used to 
represent a punishment equal to being torment- 
ed in its names. What do you think, Brother 
Merrill ? 

Rev. S. Merrill. I am not prepared to say that 



FOR FORTY YEARS. 



115 



it is not literally so in the eternal world, for I am 
sure that the ]>ible so represents it. 

Something was then said by the moderator 
about the rich man and Lazarus, of whom we 
read in the New Testament, and on being asked, 
he gave it as his opinion that their case is a repre- 
sentation of the state of things in the c ternal world. 

To this I observed, that although the rich man 
is represented as being in hell, and tormented in 
a flame, yet he calls Abraham his father, and 
Abraham does nut rebuke or disown him ; but, on 
the contrary, owns the relationship, and calls him 
" son." Audit appears, according to the repre- 
sentation, that there are some in heaven that would 
pass into hell, but cannot, on account of a " great 
gulf," which infinite wisdom was under the neces- 
sity of fixing in order to prevent them from get- 
ting there. 

Mod. It does not mean that there were any in 
heaven that had a desire to go to hell, for such a 
thing is not possible. But it means, if it were 
possible for such a desire to exist in heaven, it 
would be impossible to carry it into effect. 

XI. I think it would be idle for the Saviour or 
any one else to suppose an impossibility in a case 
of so much importance, and to say "they that 
would pass cannot," when it was known to be 
utterly impossible for a desire of passing to exist. 
I do not believe that the Saviour intended any 
such representation. 

Mod. How, then, do you understand it ? 

XI. I understand it to be a parable and repre- 
sentation of the then existing state of the Jews 
and Gentiles in the present world. 



116 



THE PILGRIMAGE OF A PILGRIM, 



Mod. Ah i that 's the way I thought you under- 
stood it. 

U. Well, then you thought rightly. 

C. I a-ked you a question at the other meet 
ing, which you did not answer. I will now ask it 
again, and I wish for an answer. Do you believe 
that any who die without exercising repentance 
and faith can be saved ? 

U. I also will ask you one question, and answer 
thou me. 

C. I wish you to answer me first. 

Mod. He has asked you a question, and it is 
right that you should answer it before asking 
another. 

U. The Saviour has given an example for ask- 
ing a question before answering one, and I improve 
the privilege he has given me by asking if you 
believe that children, who die before they arrive to 
years of understanding, to know good from evil, 
or are capable of exercising repentance and faith, 
can be saved ? 

C. They are in the hands of a gracious and 
merciful God, who will do justice, and I am wil- 
ling to leave them there, and let him do with 
them as seemeth him good. 

U. Be that your answer — sinners who have 
lived longer than children, are also "in the hands 
of a gracious and merciful God, who will do jus- 
tice, and I am willing to leave them there, and let 
him do with them as seemeth him good." 

C. You have not given me a fair answer to my 
question. 

U. Then you have not given me a fair answer 
to mine. 



FOR FORTY YEARS. 



11? 



C, I ask you if you believe that any who live 
a life of sin, and die impenitent, can be saved ? 

U. I cannot say as any do die in that situation. 

Mod. It is useless to waste any more time in 
this way. I cannot stay five minutes longer, on 
account of an engagement; and he has said 
enough, for he does not believe that there is any 
punishment in the other world, where the spirits of 
men are. 

j And now, Mr. Norwood, I, as moderator of this 
meeting, notify you that you may expect to be sus- 
pended by the church, if you continue to believe 
and teach such erroneous opinions. 

It was then voted that my case be deferred, and 
that the meeting be adjourned to immediately 
after the next preparatory lecture. 

SIXTH MEETING. 

November 10th. Met according to adjournment. 
Rev. Stephen Merrill, moderator. Reconsidered 
and adjourned the case of Wm. Joy, who, not 
being piesent, sent a report by one of the breth- 
ren, that he was sorry for Jiis misconduct, and wil- 
ling to join a temperance society. 

I was then addressed by the moderator as fol- 
lows. Brother Norwood — do you still continue 
to believe that there is no future punishment to 
the wicked ? 

U. I do not still continue to believe, for I never 
believed or asseried any such thing. 

Mod. But you asserted, at a previous meeting, 
that you did not believe in any punishment after 
this life. 



118 THE PILGRIMAGE OF A PILGRIM, 



U. The sentiments that I then expressed I 
have since (as I had often before) attentively con- 
sidered, and they are so far from being changed 
or shaken, that I am more fully confirmed that 
they are right and scriptural. As to future pun- 
ishment, I believe that whatever comes after this 
present time is future. 

Mod. I am very sorry to hear it. I was in 
hopes you had seen the error of your way, and 
repented ; for I know that what you believe is an 
error and a lie, and a soul-destroying delusion, 
as well as I know that I am here alive. And it 
is utterly destructive to vital piety, morality, re- 
ligious principles, and the interests of the cause of 
Christ. And did you ever know a single instance 
of a person's being made better by embracing 
such principles ? 

U. My acquaintance with Universal ists is very 
limited. I do not know of any one who does not 
conduct as well as many who profess a different 
belief. 

Mod. You have not answered my question. I 
ask if you can produce a single instance in which 
Universalism has produced reformation ? 

U. Those with whom I am acquainted are, 
and have been, what are called " moral men." 
But most of the openly vicious and profane with 
whom I have conversed are believers in your doc- 
trine of " endless misery. " 

Mod. The simple fact that Christ died for lost sin- 
ners is positive proof to me that all will not be saved. 

U. The simple fact that Christ died for lost 
sinners is positive proof to me that all lost sinners 
will be saved. 



FOR FORTY YEARS. 



119 



Mod. T will relate a short story. A certain man, 
who had lived a profane and wicked life, was 
brought upon a sick bed, and on being told by his 
physician that his case was hopeless, and he must 
soon die, and advised to put his trust in Provi- 
dence, exclaimed " Damn Providence ! " and im- 
mediately expired. What do you suppose became 
of him ? Did he go directly to heaven ? 

U. The most correct account that I have of him 
is that the dust returned to the earth as it was before, 
and the spirit to God who gave it. 

Mod. Yes, to be sure, the soul went to God. 

U. I did not say soul. 

Mod. Well, the spirit ascended to God to hear 
its sentence, and descend into the regions of de- 
spair. 

U. Where in the scriptures do you read that 
the spirit ascends to God, to hear its sentence 
and descend to hell? 

Mod. Mr. Norwood ! why do you ask such a 
question ? You know it is so represented on al- 
most every page of the word of God. 

U. I do not know any such thing ; and I ask 
the question that you may direct me to a place 
where we are informed of such an event. 

Mod. The Bible abounds with such expressions. 

U. Will you please to repeat one ? 

Here one of the brethren interrupted by saying 
that the case of the rich man and Lazarus was 
proof that we shall be judged in another world. 

U. I am now talking with Mr. Merrill : when 
he is done, I will answer you. 

Mod. You may take that same subject, if you 
lease. 



120 



THE PILGRIMAGE OF A PILGRIM, 



U. It says nothing about the spirit. And I 
consider it a parable. 

Mod. It is no parable ; the Lord Jesus said there 
was a man. 

U. Do you suppose that spirits have natural 
eyes and tongue as the rich man did, and go where 
there is " gnashing of teeth? " The Saviour says, 
* ; A spirit hath not flesh and bones, as ye see me 
have." 

One of the Church. The Saviour did not say 

so. 

U. Then I am mistaken, for I thought he did. 
Another of the Church. I believe the Saviour 
did say so. 

Several of the brethren were now speaking 
together, and of course many things were said, 
some of which I can remember and some I cannot. 
But I have time to record no more. 

Night was now approaching, and the Moderator 
observed that we did not come here, to dispute, 
and should come to no conclusion by talking in 
that way. The meeting was then called to order, 
and one of the brethren moved that there be a 
committee appointed to labor with me. This, 
however, was opposed, and it was then moved, by 
Mr. Nathaniel Emery. " that Abraham Norwood, 
Jr., be suspended from this church." 

U. Brethren : I wish you to act conscientiously 
in this matter, and to act individually for yourselves, 
and not be influenced by the prejudice of others. 
Remember, you are to decide a case between you 
and I and our God ; and if you are so much at 
variance with, and have so much enmity against 
me, that you are unwilling that I should remain 



* 



FOR FORTY YEARS. 



121 • 



in your society, I desire you to make it manifest. 
(Several of the brethren arose and stated that they 
had nothing in the world , against ?7ze, and were 
not at variance with me, it being my belief with 
which they were disaffected.) 

If you suppose that I have not as much faith in % 
the Saviour, and as much confidence and trust in 
our Heavenly Father, as you have, and on that 
account feel an unwillingness that I should con- 
tinue among you, I hope you will not hesitate to 
make it manifest. And let him who feels that he 
is without fault in his religious opinions, and not 
liable to err in his belief, lift the first voice, and 
raise the first hand, against me. 

Brother Nathaniel Emery. Did you not expect 
that the church would suspend you if you con- 
tinued to believe as you do ? 

U. I did not know what the church would do, 
but I did expect, and not without reason, that three 
or four of its members possessed enough of the 
Jewish spirit to make their greatest exertions, and 
to prejudice others, that they might unite with 
them to expel any one from the church, who 
should dare to believe and confess publicly that 
Christ is the Saviour of the whole world. 

The motion of Mr. Emery was then seconded 
by Deacon Waldo Hill, put to vote by the Modera- 
tor, and Mr. E., Deacon H., and R. T. Jordan, 
all three, voted in its favor. 

Mr. Emery then addressed the brethren, and 
desired that the vote might be more unanimous — 
that they would all vote either one side or the other, 
for (added he) they that are not for us are against 
us, and he that gathereth not with us scattereth 
U 



122 



THE PILGRIMAGE OF A PILGRIM, 



abroad. I also requested them not to hesitate or 
feel any delicacy in voting against me, if they felt 
it their duty so to do, for their votes could do me 
no possible injury ; and if the Lord was on my 
side, I need not fear what men could do unto me; 
and besides, I wished to know how many among 
them were in favor of the "proscription for opin- 
ion's sake." 

The vote was now again taken, and four hands 
were all unanimously raised. The Moderator 
then requested all who were in favor of my sus- 
pension to leave the pews, and stand in the west 
aisle of the house, and the opposers in the east. 

When lo ! seven were soon distinctly counted in 
the west company, which was declared a majority, 
and which plainly indicated that there were seven 
men in Biddeford, besides women and children, 
opposed to the salvation of all mankind. 

The following are the names of those who voted : 
— Waldo Hill, (deacon,) Nathaniel Emery, E. T. 
Jordan, Benjamin Smith, John C. Hussey, George 
F. Goldthwait, and Edwin Tarbox. 

I then desired the church to grant me one small 
request, which was the last favor I had to ask of 
them as a church, which was, that I might have a 
written account, touching the things whereof I was 
accused, and the reason why I was suspended, 
signed by the Moderator of the meeting, and by 
all who were in favor of such proceedings. I also 
remarked, that I believed their vote to be illegal 
and irregular, as we, at a meeting some months 
since, voted that no member should be excluded 
from the church without the concurrence of two 
thirds of its members. But the passage of such a 



FOR FORTY YEARS. 123 

vote not being admitted by the church, I appealed 
to the Moderator, who, not having the record with 
him, was unable to decide. It was therefore taken 
for granted that no such vote existed, and that 
consequently I was suspended. 

My request for a certificate was utterly rejected 
and denied me by the church, who referred me to 
the record, which I was told I might copy. The 
deacon declared, that as no such thing had ever 
been practised by the church, it was not their duty 
to comply with my request ; I was at liberty to 
examine the record, and that was sufficient. 

Here I could not forbear expressing my thoughts, 
that they were very uncharitable, and manifested 
anything but the peaceable spirit of pure Chris- 
tianity. And, upon more mature deliberation, I 
do think they showed much of the narrow, con- 
tracted spirit of bigotry. The favor I asked was, 
in itself, very small, and would, I presume, have 
been cheerfully granted by any other society (of 
men or women) than an " Orthodox^ Congregation- 
alist Church." I forbear comment, and leave the 
reader to make his own reflections. 

The meeting was then adjourned to the next 
Sunday morning, for the purpose of further con- 
sidering the case of William Joy, who was accused 
of getting groggy and tearing a man's coat, subse- 
quently to his being under censure for the sin of 
intemperance. He, however, at the adjourned 
meeting, expressed sufficient sorrow for his mis- 
conduct, to induce the brethren to receive him 
again into "full communion." 



*The word " Orthodox" is used throughout this work in its 
wmmon acceptation, without reference to its true meaning. 



124 



THE PILGRIMAGE OF A PILGRIM, 



And here I will take the liberty to state, as my 
opinion, that the church would rather retain five 
drunkards, who will get drunk repeatedly, and re- 
turn just before communion, and say they are sor- 
ry, than one who honestly differs from them in 
religious opinions, and cannot conscientiously sub- 
scribe to every article of their mysterious creed, 
however upright may be his external deportment. 

Their conduct towards me forcibly reminds me 
of an account, contained in the 9th chapter of 
John, of a blind man. to whom the Saviour gave 
sight: and of the spirit manifested by the Jews 
towards him and his parents. For myself, I can 
truly say, with the blind man, in regard to many 
things, that "whereas I was blind, now I see." 
But it appears that his parents feared to profess 
their belief in the Saviour, because " the Jews had 
agreed already, that if any man did confess that 
he was Christ, (which means the Saviour of the 
world,) he should be put out of the synagogue." 

And it is by no means difficult, at the present 
day, to discern the same malignant spirit of perse- 
cution in the conduct of the modern Scribes and 
Pharisees. For it is agreed already among the 
Jews, (I say Jews, " for he is a Jew who is one 
i/ucardhj") who consign to eternal torments all 
who do not believe in and practise their mode 
of justification by works, that if any one does 
believe, and confess that Christ is the true Messiah, 
or Saviour of the whole world, he shall be cast out 
of the church (or synagogue) into the "visible 
kingdom of Satan." 

It is manifest to me that those who believe in 
and contend for the endless torments of a greai 



FOR FORTY YEARS. 



125 



part of their fellow-creatures and that they them- 
selves shall escape the just punishment of their 
sins, are trusting in themselves that they are 
righteous and despising others, and do not expect 
to receive eternal life as the gift of God, but as a 
reward for the works of the flesh or spirit in this 
world. 

I know they do not wish to have it said and un- 
derstood, in plain words, that they believe and teach 
such doctrine, but a little investigation will satisfy 
the candid mind that my assertion is founded on 
fact. That what I wish to show may appear more 
plainly, I will subjoin the following dialogue, 
which I have frequently held with those who 
make high professions of, and pretensions to, re- 
ligion, in very nearly the same words — though 
some have refused to answer my interrogations. 
I shall write it as taking place between a Univer- 
salist and Orthodox. 

17. Do you believe that we can be saved (the 
word saved is used to denote the eternal felicity of 
the spirit in another world, and lost the opposite) 
by our works ? 

O. By no means — we can do nothing to merit 
heaven. 

U. Do you believe there is something for us to 
do, in order to secure our eternal salvation ? 

O. I believe there is a duty for the creature to 
perform. 

U. Do you believe we are free moral agents, 
and can perform or neglect the duty allotted us? 

O. We certainly are left to the freedom of our 
own will, to choose or refuse to employ the means 
of salvation. 

11* 



126 THE PILGRIMAGE OF A PILGRIM, 



U. And if we employ them shall we be saved, 
and if not, lost ? 

O. Certainly, for if we will not comply with the 
requirements of the gospel, we cannot expect to he 
saved. 

U. Then it appears that there is something for 
us to do, which we have full power to perform or 
neglect, and if we do it we shall be saved, and if 
not, lost. Does not our salvation, then, depend 
upon something which we can do ? 

O. No ; we must receive it as a free gift. But 
we are commanded to work out our own salvation 
with fear and trembling, knowing it is God who 
worketh in us, both to will and to do, of his good 
pleasure. 

U. Then you do not now believe we can do 
something of ourselves to obtain eternal life ? 

O. We must do something in order to obtain 
it. but yet we can do nothing of ourselves; the 
spirit that dwelleth in us doeth the work. 

U. If we can do nothing of ourselves, but if it 
is " God that worketh in us," why do you say that 
we are left to ourselves to accept or reject the 
means of salvation ? 

O. I say so because it is so, but we cannot ex- 
pect to clearly comprehend it, for " great is the 
mystery of Godliness." 

U. If there is something for us to do in order to 
be saved, which, if we neglect, we shall be lost, 
it requires no great degree of discernment to dis- 
cover that our salvation depends upon our perform- 
ance of it; nor is it involved in such mystery but 
that any mind of common sense can, if it will, 
clearly comprehend it. But to make it more plain, 



FOR FORTY YEARS. 



127 



if possible, that you are depending- upon works for 
salvation, I will ask, if you believe that old Mr. 
S. will be saved ? 

O. To speak candidly, I cannot say that I think 
if he should die now, that he could possibly be 
saved. 

U. Why could he not be saved ? 

O. Because he is an old transgressor, and is 
hardened in sin. 

U. Do you believe that Mr. H. will be saved? 

O. Why yes, if anybody is, I think that he 
will be. 

U. Why do you think so ? 

O. Because he is such a good man. 

U. Do you not see, then, according to your own 
statement, that the salvation of which you tell us 
depends upon works ? For the bad man will be 
lost for his bad actions, and the good man will be 
saved for his good ones. 

O. True, the bad man will be lost for his bad 
actions, and have no one to blame but himself ; 
but the good man cannot be saved by his good 
deeds, for they do not merit anything, and he does 
not trust in them for salvation, for by the deeds of 
the law there shall no flesh be justified. So you 
see that he takes no praise to himself, for he does 
not deserve any; but gives the glory to God, who 
performs the work of salvation by his holy Spirit. 

U. Then you suppose that salvation is the work 
of God, and not of man ? 

O. Most certainly ; for, left to ourselves, we 
should none of us be saved. 

Z7. If salvation is entirely the work of God, why 
may not the bad man be saved ? 



128 THE PILGRIMAGE OF A PILGRIM, 



O. Because he resisted and grieved the Holy 
Spirit, and continues impenitent. 

TJ. If he should now repent, can he be saved? 

O. Yes, for " they that repent and believe shall 
be saved." 

U. Then it appears that he is not to be punished 
for his sins, but because he does not repent of 
them. 

O. If he repents, his sins will be forgiven. 
TJ. Then why does he not repent? 
O. Because he has sinned away the day of 
grace. 

TJ. What day of grace ? 
O. The day when the spirit strove with him. 
TJ. What made him resist the spirit ? 
O. Because he yielded to the temptation of the 
adversary. 

TJ. Who is the adversary? 

O. The devil. 

TJ. Who is the devil ? 

O. A fallen angel. 

U. Where did he fall from ? 

O. From heaven. 

TJ. Where is he now ? 

O. Everywhere. He goes about "like a roar- 
ing lion, seeking whom he may devour," and en- 
ticing the children of men. 

TJ. What does he know about the children of 
men ? 

O. He knows all their thoughts and actions, 
and is pleased when they do wickedly. 

TJ. Who created his satanic majesty? 

O. I don't know, but I suppose he created him- 
self. 



FOR FORTY YEARS. 



129 



U. What made him fall from heaven ? 

O. He was cast out on account of his sins and 
rebellion, and because he kept not his first estate. 

U. Was he cast out of the heaven that you ex- 
pect to go to when you die ? 

O. He was, and that shows that sin cannot 
dwell in that sacred place. 

U. It seems that sin did dwell there, at least for 
a time ; and how do you suppose it first origin- 
ated? 

O. It first showed itself in a rebellion among 
the evil spirits. 

U. Who did they rebel against ? 
O. Their sovereign and creator. 
U. Who is their creator ? 
O. Deity. 

U. Was it his will that they should rebel? 

O. No, it was entirely against it. 

U. Did he know before their creation how they 
would conduct ? 

O. Of course, for he sees the end of all things 
from the beginning. 

U. Is it likely that an all-wise Being created 
creatures and gave them power to do things which 
he wished them not to do ? 

O. We have no right to interfere with the se- 
cret will of the Almighty, for secret things belong 
unto the Lord, but things that are revealed to us 
and our children forever. And there is enough 
of the scriptures made plain for us to understand, 
without prying into the dark and mysterious pas- 
sages ; and I think we have no right to meddle 
with things that we know nothing about. 

U. Is all scripture given by inspiration of God, 



130 



THE PILGRIMAGE 0? 4 PILGRIM, 



and is it all profitable, for doctrine, reproof and 
correction in righteousness ? 
O. It is. 

U. And must we read it all ? 
0. We must. 

U. Will it be profitable to us if we do not try 
to understand it ? 

O. Xo ; but we should do better to practise 
what is made plain, than to seek to understand the 
mysterious and deep things of God. 

U. We are instructed to seek that we may 
find but who ever supposed we are to seek for 
what we have already found, and endeavor to un- 
derstand what is already made plain ? It is mani- 
fest, that if we seek for knowledge, we seek to 
understand that which we do not already know. 
Bat if, when we " search the scriptures," we are to 
notice only those parts that are made plain to the 
understanding at first sight, there is a great part 
that we shall never be any the wiser for; and, as it 
regards us. might as well never have been written. 

0. But Ave must not cavil with the scriptures, 
nor substitute our carnal reason for the word of 
God. 

U. How do we cavil with and substitute our 
reason for his word ? 

O. We cavil by being too inquisitive about non- 
essentials, as you were about the devil. And we 
take reason for scripture when we employ it about 
the part that is not plainly revealed. 

U. And must we not reason about what we do 
i.'Ot understand ? 

O. No, by no means. 

U. Did not Paul reason before Felix? " Come 



FOR FORTY YEARS. 



331 



and let us reason together," saith the Lord. But 
you say we must not reason. Why are we en- 
dowed with reason, if it is not to be used on subjects 
that most concern us ? As to cavilling about the 
devil — if the Bible speaks of such a being, and 
warns us to resist him, is it not right and reason- 
able that we should find out who he is ? 

According to your statements, he is the supreme, 
infinite being, that you fear and reverence ; for you 
describe him as possessing more power among the 
sons of men than any other being whatever, and 
as being self-existent, omniscient and omnipresent. 
And what more will you make of the Almighty 
that you sometimes tell about? And now I think 
of it, I will ask you, if you think this same devil 
was among the angels who sinned in heaven and 
were cast out ? If he was, did not their creator 
create him also ? 

O. It is no use to talk in this way, for we shall 
get no good by it ; and besides, there is no sense 
nor reason in it. 

U. I thought you did not like to employ reason 
on such subjects ; but as you do not wish to talk 
about the devil, we will talk about ourselves. 
And, in the first place, I should like to know who 
made you and all mankind ? 

O. God is the maker of us all. 

TJ. What did he make us for? 

O. To love and serve him. 

U. Shall we answer the purpose for which we 
were made ? 

O. (After a long pause.) No, we shall not. 

U. You say that God sees the end of all things 
from the beginning, and also affirm u ~ V~ 



132 



THE PILGRIMAGE OF A PILGRIM, 



created men that will not answer the purpose for 
which they were made. There appears to me to 
be a sort of contradiction in your assertions ; for 
I cannot see how an infinite Creator, who sees the 
end from the beginning, can possibly be disappoint- 
ed in the works of his creation. If he foresaw and 
knew the result, it follows of course that he intend' 
ed it so to be. But if we argue that he did not 
intend, to have things as they are, we argue a want 
of good calculation in the Creator of all things; 
and also, that he is liable to err, and subject to 
disappointment, like unto ourselves. 

And to be consistent, we must argue that infinite 
knowledge is ignorant^ and that omniscience is 
blind ! But it cannot be — tt Yea, let God be true, 
but every man a liar;" for it is Israel that doth 
not know, the people that do not consider. 

O. Well, 1 can't say but that we shall answer 
the purpose for which we were made, for I have 
never thought much on the subject. But suppose 
we do, — what of it ? 

U. Why, according to your own statement, it 
proves, beyond a doubt, that we shall all " love and 
serve" our Maker. 

O. I know there are a great many mysterious 
things, and I also know that all mankind will not 
be saved, and that Christians do not expect to be 
saved by their works. 

But I leave this argument, for I have already 
inserted more of it than I at first intended, and 
much that does not have a direct bearing upon the 
fact that it was adduced in proof of, viz : that there 
are many Orthodox Christians who depend upon 
works to secure their eternal salvation. 



FOR FORTY YEARS. 



133 



But I trust there is enough to the point to satisfy 
even some of the incredulous. But those who are 
so blinded by prejudice and bigotry that the light 
of reason only renders their mental darkness more 
visible, I do not expect to convince, nor shall I at- 
tempt it. A short argument, and a little examina- 
tion into the subject, wiH, I presume, satisfy the im- 
partial, considerate mind, that what I have said is 
not far from true. Finally, I believe it requires no 
argument, for the article of faith that says, " I 
believe the eternal world is a place of rewards and 
punishments, where we shall be rewarded accord- 
ing to the deeds done in the body," bears in plain 
characters, upon the very face of it, the indispu- 
table fact, that whoever believes it expects to be 
saved from misery in another world by his good 
behavior in this. 

But so thick is the cloud of intellectual dark- 
ness with which prejudice and superstition have 
overshadowed and darkened the mind of man, 
that there are not wanting those who, in the very 
face of facts, will deny the existence of them. 
Whom no argument or reason can convince, and 
nothing can satisfy but a firm, unshaken belief that 
the greater part of their fellow creatures will be 
eternally tormented in the sulphurous flames of an 
endless hell ; their ideas of which cannot, perhaps, 
be better expressed than by an extract from the 
" Practice of Piety," a book written by an " an- 
cient divine." After stating that the soul of the 
sinner, as soon as it leaves the body, will be 
" carried by the evil angels with violence into 
hell," and speaking of " what a woful salutation 
there will be betwixt the damned soul and body, 
12 



134 



THE PILGRIMAGE OF A PILGRIM, 



at their re-uniting, when the one shall be brought 
out of hell, and the other out of the grave, to stand 
on the left hand of the Judge," the pious writer 
proceeds : 11 Within thee, thine own conscience 
(more than a thousand witnesses) shall accuse 
thee ; the devils who tempted thee to all thy lewd- 
ness shall on the one side testify with thy con- 
science against thee ; and on the other side shall 
stand the holy saints and angels, approving Christ's 
justice, and detesting so filthy a creature ; be- 
hind thee an hideous noise of innumerable fellow- 
damned reprobates tarrying for thy company ; be- 
fore thee all the world burning in flaming fire ; 
above thee an ireful judge of deserved vengeance, 
ready to pronounce his sentence upon thee ; beneath 
thee the fiery and sulphurous mouth of the bottom- 
less pit, gaping to receive thee. In this woful 
state, to hide thyself will be impossible ; (for on 
that condition thou wouldst wish that the greatest 
rock might fall upon thee ;) to appear will be intol- 
erable ; and yet thou must stand forth to receive ; 
with other reprobates, this thy sentence : ' Depart 
from me, ye cursed, into everlasting fire, prepared 
for the devil and his angels.' 

" 0, terrible sentence ! from which the con- 
demned cannot escape, which being pronounced 
cannot possibly be withstood, against which a man 
cannot except, and from w T hich a man can no- 
where appeal : so that to the damned nothing re- 
mains but hellish torments, which know neither 
ease of pain nor end of time. 

" From this judgment-seat thou must be thrust 
by angels (together with all the damned devils and 
reprobates) into the bottomless lake of utter dark- 



FOR FORTY YEARS. 



135 



ness, that perpetually burnetii with fire and brim- 
stone. Whereunto thou shalt be thrust, there 
shall be such weeping, woes, and wailing, that the 
cry of the^ company Korah, Dathan and Abiram, 
when the earth swallowed them up, was nothing 
comparable to this howling ; nay, it will seem unto 
thee an hell, before thou goest into hell, but to 
hear it. 

" Into which bottomless lake, after that thou art 
once plunged, thou shalt ever be falling down, and 
never meet a bottom; and in it thou shalt ever 
lament, and none shall pity thee ; thou shalt al- 
ways weep for pain of the fire, and yet gnash thy 
teeth for the extremity of cold : thou shalt weep to 
think that thy miseries are past remedy: thou 
shalt weep to think that to repent is to no purpose: 
thou shalt weep to think how for the shadows of 
short pleasures thou hast incurred these sorrows 
of eternal pains : thou shalt weep to see how that 
weeping itself can nothing prevail : yea, in weep- 
ing, thou shalt weep more tears than there is 
water in the sea ; for the water of the sea is finite , 
but the weeping of a reprobate shall be infinite. 
There thy lascivious eyes shall be afflicted with 
sights of ghastly spirits : thy curious ears shall be 
affrighted with hideous noise of howling devils, 
and the gnashing teeth of damned reprobates : thy 
dainty nose shall be cloyed with noisome stench 
of sulphur: thy delicate taste shall be pained with 
intolerable hunger : thy drunken throat shall be 
parched with unquenchable thirst : thy mind shall 
be tormented to think, how, for the love of abortive 
pleasures which perished ere they budded, thou so 



136 THE PILGRIMAGE OF A PILGRIM, 



foolishly lost heaven's joys, and incurredst hellish 
pains, which last beyond eternity. 

" Thy conscience shall ever sting thee like an 
adder, when thou thinkest how often Christ, by 
his preachers, offered the remission of* sins, and 
the kingdom of heaven freely unto thee, if thou 
wouldst b.ut believe and repent; and how easily 
thou mightest have obtained mercy in those days ; 
how near thou wast many times to have repented, 
and yet didst suffer the devil and the world to keep 
thee still in impenitency, and how the day of 
mercy is now past, and will never dawn again. 

" How shall thy understanding be racked to 
consider how for momentary riches thou hast lost 
eternal treasure ; and changed heavens felicity for 
heirs misery, where every part of thy body, with- 
out intermission of pain, shall be continually tor- 
mented alike. 

"In these hellish torments thou shalt be forever 
deprived of the beautiful sight of God, wherein 
consisteth the sovereign good and life of the soul. 
Thou shalt never see light, nor the least sight of 
joy, but lie in a perpetual prison of utter darkness, 
where shall be no order but horror; no voice but 
of blasphemers and howlers ; no noise but of tor- 
tures and tortured ; no society but of the devil and 
his angels ; who, being tormented themselves, shall 
have no other ease but to wreak their fury in tor- 
menting thee. Where shall be punishment with- 
out pity, misery without mercy, sorrow without 
succor, crying without comfort, mischief without 
measure, torment without ease ; where the worm 
dieth not, and the fire is never quenched ; where 
the wrath of God shall seize upon the soul and 



FOR FORTY YEARS. 



137 



body, as the flame of fire doth on the lump of pitch 
or brimstone ; in which flame thou shalt ever be 
burning and never consumed ; ever dying and 
never dead; ever roaring in the pangs of death, 
and never rid of those pangs, not knowing end of 
thy pains. So that after thou hast endured them 
so many thousand years as there are grass on the 
earth, or sands on the sea-shore, thou art no near- 
er to have an end of thy torments than thou wast 
the first day that thou wast cast into them ; yea, 
so far are they from ending, that they are ever 
but beginning. But if, after a thousand times so 
many thousand years, thy damned soul could but 
conceive a hope that those her torments should 
have an end, this would be some comfort to think 
that at length an end will come. But, as oft as 
the mind thinketh of this word Never, it is another 
hell in the midst of hell. This thought shall force 
the damned to cry, O Lord, not ever, not ever, 
torment us thus ! But their consciences shall 
answer them as an echo, Ever, ever. Hence shall 
arise their doleful woe ; and, alas, forevermore. 

" This is that second death, the general, perfect 
fulness of all cursedness and misery, which every 
damned reprobate must suffer, so long as God and 
his saints shall enjoy bliss and felicity in heaven 
forevermore." 

And in another place he calls the fulfilment of 
the above beautiful description, " the endless wrath 
of Almighty God, which is called the damnation 
of hell." But I will shock the reader with no 
more such horrid extracts from this pious author. 

I say " beautiful description," because we are 
told by preachers of the present day, that the tor- 
12* 



138 



THE PILGRIMAGE OF A PILGRIM, 



ments of the damned will cause great rejoicing 
among the saints of God, and 11 spirits of just men 
made perfect ;" for they will see the justice of God 
so clearly displayed in the damnation of sinners, 
that it will make them exclaim, in ecstatic raptures, 
" Amen ! Allelujah !" while the smoke of their 
torment ascendeth forever and ever. 

And Mr. Merrill (our present minister) told us, 
a short time since, that God will be glorified as 
much in the damnation of the lost as he will in 
the salvation of the saved, and that the lost in hell 
are under as great obligation, and are as much 
bound to love God, as the saved in heaven. And 
I can see no impropriety in calling that beautiful 
which increases the joys of heaven and displays 
the glory of God. If it must not be called beau- 
tiful because it describes the miseries of the 
damned, I can see no reason why the Orthodox 
clergy should call the doctrine of eternal and 
almost universal damnation the " beautiful and 
glorious plan of salvation," " glad tidings of great 
joy," &c. But if the plan and performance are 
beautiful, and the description just, it must conse- 
quently be a "beautiful description." 

Let us now consider, for a moment, if such as 
believe in the description given in the above ex- 
tract are believers of the gospel. 

It is said in Scripture, " For we which have 
believed do enter rest;" Heb. iv. 3. And again, 
" So then they which be of faith are blessed with 
faithful Abraham ;" Gal. iii. 9. The question now 
naturally arises, Those who believe what, are 
blessed ? 



FOR FORTY YEARS. 



139 



Ans. Those who believe the truth, and have the 
faith of Abraham, which is the faith spoken of. 

Ques. What is the faith of Abraham? 

Ans. That in his seed (which is Christ) all the 
families of the earth shall be blessed. But it may- 
be asked if those who believe in endless misery 
are not believers. I grant they are, for a disbe- 
lief of the truth always supposes a belief in false- 
hood ; and our distance from the truth is in pro- 
portion to the extent of our belief in error. 

But who can seriously consider the subject, and 
conclude that a belief in the cruel, unmerciful 
punishment of endless torments for, perhaps, nine 
tenths of the human race, is the faith that Abra- 
ham possessed? 

(The punishment which is described in the ex- 
tract from the " Practice of Piety," I cannot but 
call cruel and unmerciful, as it does not tend to 
promote the good of any, except to gratify the 
malignity of the devil and his angels, who are 
allowed the privilege of tormenting the souls of 
men, in order to mitigate their own suffering.) 
Can it be called a blessing to all the nations and 
families of the earth, that have lived and died 
without so much as hearing of the Saviour, to 
be now suffering the eternal torments of the 
" perfect fulness of cursedness ? " Every merci- 
ful feeling of humanity will answer V No." But 
yet I find many in this civilized part of the world, 
who contend and profess to believe that none of 
the heathen can be saved, except the few that 
have recently been converted to the belief of end- 
less misery, through the instrumentality of Ortho- 
dox missionaries. And yet these same believers 



140 



THE PJLGRDIAGE OF A PILGRIM, 



will pray, in a " monthly concert," that all the 
heathen may be given to Christ for his inherit- 
ance, and the uttermost parts of the earth for his 
possession, and that God may "justify the heathen 
through faith," and cause all to know him, from 
the least to the greatest. I must conclude either 
that such prayers are not offered in faith, and that 
those who offer them do not believe that the great 
and precious promises which they repeat ever 
have been or ever will be fulfilled ; or that they 
are not sincere in their profession of faith as 
respects the heathen. 

But their prayers are similar to the prayers of 
those to whom they look for instruction. For 
the Orthodox clergy, when in the sacred pulpit, lift- 
up their hands (I wish I could say without wrath 
or doubting) towards heaven, and pray, in a most 
earnest manner, that every individual in divine 
presence may be blessed, that salvation may visit 
every house in the town, that every heart may 
become a meet temple for the holy spirit to dwell 
in ; and, finally, that all mankind, — every nation, 
and kindred and tongue, — may come to a knowledge 
of the truth and be saved. Then, immediately, 
they take their manuscripts and read sermons that 
say, in effect, if not precisely the following words : 
"I do not believe a word of my prayer ; I know 
you will not all be saved, and you have none to 
blame but yourselves ; for you can all, if you 
choose, come forward, and in one hour make your 
eternal peace with God, and secure an interest in 
the Saviour. 

" But you have no disposition to come, and will, 
consequently, be lost; and it is your own fault 



FOR FORTY YEARS. 



141 



and not mine, for I have not shunned to declare 
to you the whole counsel of God, and have cleared 
the skirts of my garment ; therefore your blood 
will be upon your own head. Perhaps some of 
you may comfort yourselves, because it has been 
asserted by some that all will be saved, let them 
do what they will. But I can assure you it is the 
devil's doctrine; it will ruin your souls, and pave 
your way to hell. I know it is a lie, for there is 
not a single intimation in the word of God that all 
mankind will be saved ; but, on the contrary, it is 
plainly asserted on almost every page of the blessed 
book, that but few will enter into the kingdom of 
God. Why, my hearers, if the holy Bible revealed 
the salvation of all mankind, I would close the 
book, and never more cast my eyes over its sacred 
pages." 

Such are the prayers and such the preaching 
that I have always been accustomed to hear. 
Would it not be well for such preachers to consid- 
er that " whatsoever is not of faith is sin ? " Can 
it be said that those who believe in the " perfect ful- 
ness of cursedness " do enter into rest ? or that 
they are blessed on account of their faith ? I 
think not ; and many who possess such a belief 
do not even pretend that they have rest in this 
world, but candidly confess that they have more 
trouble and anxiety than others of a different 
belief, and that their way is much harder and more 
difficult to walk in ; but they hope that at last they 
shall be rewarded for all their trials and suffering. 

Can a mother, who has a large family, be 
made happy and enjoy rest, by believing that 



142 



THE TILGR1MAGE OF A PILGRIM, 



though she may be saved herself, her children are 
all in danger of being miserable to all eternity? 

But some parents will say that as their children 
reject the offers of mercy, it is but just that they 
should be lost, and therefore they are willing to 
have it so. Such parents are either blinded by 
superstition, or " without natural affection," and 
quite unlike him who is 11 not willing that any 
should perish." It is strange to me that those who 
believe such doctrine (especially those who preach 
it) should employ themselves as the means of in- 
troducing helpless, miserable, "totally depraved" 
children into this "state of probation and trial," 
when the probability is, that nine tenths (accord- 
ing to their own account) of them will continue to 
oe miserable through a boundless eternity. 

Viewed in this light, what excuse can be of- 
fered in palliation of such enormous guilt? and 
what better name do such people deserve than 
wicked monsters ? What ! raising up children for 
the devil ! Think of this, oh ye cruel, unrelent- 
ing believers in endless misery, and be more con- 
sistent in your faith and practice ! Think of the 
unspeakable, yea, almost unthinkable, anguish and 
suffering that your innocent offspring are heir to 
on your account. Kepent, therefore, and forsake 
this, your greatest sin, before it assumes a more 
crimson hue ; for if any one sin, in the whole 
black catalogue of your crimes, deserves to be 
recorded with the blackest mark, it must - be this. 
I entreat you to weigh this subject with candor and 
attention, and see if you can find peace, and joy> 
and rest, in believing the glorious doctrine of end- 
less misery. 



FOR FORTY YEARS. 



143 



But it is said by some that we are commanded 
to "increase, and multiply, and replenish the 
earth," and have no right to cavil with the secret 
purposes of God. And it is our duty to pray 
for ourselves and our children, and then leave 
them in the hands of their Maker. 

I grant it — but is it anywhere asserted in scrip- 
ture that an infernal demon is to possess a great 
part of the children of men, and torment them 
eternally ? Is it not, on the contrary, written, "All 
souls are mine, saith the Lord," for by him, and 
for him, we are and were created ; " We can do 
nothing of ourselves," but " in him we live and 
move and have our being," for " there are divers 
operations, but the same spirit, and the same Lord 
that worketh all and in all ? " 

I believe it is admitted by all denominations of 
Christians, that God is the " common Father of 
us all." And the scriptures represent us as clay 
in the hands of a potter, who has a right to do 
what he will with his own. I see no reason why 
any should wish to " cavil with the secret purposes 
of God," for he has revealed to us that " the rich 
and the poor meet together, and the Lord is the 
Maker of them all," and that we are " his own;" 
therefore we are commanded to glorify him in our 
bodies and our spirits, which are his, for he " will 
not give his glory to another." And the Saviour 
says, " None shall be able to pluck them out of my 
Father's hand." 

It appears manifest that we are the Lard's, and 
that he will have us. What, then, supports, or 
from whence arises, the popular and cruel doc- 
trine, that an invisible, immortal, unmerciful being, 



144 THE PILGRIMAGE OF A PILGRIM, 



called devil, will have the heathen for his inher- 
itance, and all who do wickedly for his possession ; 
and that he will have power to " bless " most of 
the " families of the earth " with the " perfect ful- 
ness of cursedness ? " Such a doctrine is shock- 
ing to every feeling of humanity, and causes the 
heart of compassion to revolt with horror at its 
uncharitable sound. And must it not arise from 
the " carnal mind, which is enmity against God ? " 
None but the devil and his angels wish it to be 
true, for those who believe and teach it are contin- 
ually praying that it may prove false. Can such 
preaching be called the gospel, which signifies 
good news, "glad tidings of salvation which shall 
be to all people ? " I think not; and yet millions 
of dollars have been paid to " college manufac- 
tured clergymen," for telling us that a few are 
elected to be saved, and the rest reprobated to be 
damned, which they intermix with other assertions 
of the same character, and command the people to 
believe them, whether they understand them or 
not, upon pain of " eternal damnation." 

Let us view in the light of this doctrine what 
has been stated above, viz : " that it is our duty 
to pray for ourselves and our children," and we 
shall find that the same prayer that says, " Lord, 
let me and my family be saved," conveys the peti- 
tion, " Lord, let nine (or a large number) other 
families be lost, to satisfy divine justice ; and as 
but few will be saved, let me and mine be of that 
number." 

I frequently hear Predestinarians say that such 
an one has "entertained a hope." A hope of what, 
I would ask ? Why, of course, nothing more or 



FOR FORTY" YEARS. 



145 



less than a "hope" that he is one of the elect, and 
will consequently be saved, whilst others, being 
reprobates, will be eternally lost. 

But, say they, he has been converted, and has 
met with a saving change, and is brought to a 
knowledge of the truth. 

To a knowledge of what truth ? I will ask. 

Why, say they, to a knowledge of the truth of 
the gospel as it is in Jesus, and he has become a 
believer. 

But did he not believe, previous to his " con- 
version," in "endless misery," "election and rep- 
robation," the "justice of God in the damnation 
of sinners," and that "repentance and faith are 
indispensable pre-requisites to our salvation ?" 

Why, yes, he had a speculative belief in the 
glorious plan of salvation, but now he has a saving 
belief, which the natural heart is a stranger to. 

What ! a " saving belief" in the glorious gospel 
of "endless misery" and "plan of eternal and 
almost universal damnation ?" 

But I forbear — for a representation of such' 
heretical absurdities must shock the understanding 
of every reader who is not so accustomed to having 
them warm from the mouths of their fiery advo- 
cates, as to suffer himself to be persuaded that they 
are right, and just and true. 

But I will ask again — Is there peace and joy in 
believing such doctrine ? I answer, no ; for I have 
believed it myself, and it partakes largely of thai 
fear which hath torment. 

And I have conversed with many who are prob- 
ably as firm believers as any among us, and they 
all (with one exception) are perplexed with doubts 
13 



146 THE PILGRIMAGE .OF A PILGRIM, 



and fears, and give the strongest evidence that 
their minds are like the troubled sea when it can- 
not rest. 

Having been among them so much, 1 have had 
a good opportunity of acquainting myself with their 
views and feelings. The exception to which I 
allude is a pious, well-meaning female, who has 
assured* me that she is perfectly sure of going to 
heaven, and has had full assurance, through faith, 
for a number of years; and that she is just as well 
satisfied that she shall go there when she dies, as 
she should be if she were there now. 

I sometimes wonder that well-meaning men, 
who converse rationally and reasonably upon every 
other subject, should believe such irrational, un- 
reasonable, and unscriptural doctrine. 

But my astonishment ceases when I consider 
what an amazing influence the power of prejudice 
and force of education have upon the mind of in- 
fancy, youth, manhood and old age. 

As soon as I was old enough to understand and 
articulate words, I was taught to think that an 
invisible, supernatural devil stood at my elbow, 
continually tempting me to do wrong, that he 
might have me to burn in his great fire. 

And I was also supplied with a picture-book 
which contained his satanical portrait at full length. 
He stood erect, like a man, and had a very long 
tail, which he occasionally coiled artfully between 
his legs, on one of which was a large cloven foot. 
He had a pair of large horns upon his head, upon 
which, I concluded, he would take us, if he got a 
chance, and fly away; for he was furnished with 
a set of very extensive wings. I was also taught 



FOR FORTY YEARS. 



147 



that God loved good children, and was ar^gry with 
bad ones. But the former frightful representation 
was predominant over all milder instruction, and 
if I omitted any of the sins to which children are 
exposed in very early life, it was not from a love 
to my Creator, but from a fear of the devil. I 
relate the above simple anecdote to show the bane- 
ful effect that such erroneous instruction is likely 
to produce in the youthful mind. From stories 
of which the above is a specimen arises the deep- 
ly rooted prejudice which darkens the reason of so 
many in the present day, and is such a powerful 
advocate of modern Orthodoxy. Impressions made 
on the mind in the first stage of our existence, 
whether they be good or evil, right or wrong, are 
very apt to grow with our growth, and strengthen 
with our strength. And oftentimes, when reason 
arrives to maturity, and convinces the understand- 
ing of the errors of the mind, prejudice in favor of 
early impressions will stifle her voice, and, uniting 
with the pride of the heart, (which very much dis- 
likes to own itself mistaken,) declare that to be 
right and just which reason loudly and plainly 
proclaims to be wrong and unjust. 



Rev. "Mr. Marsh stated, at one of the church- 
meetings, that he did things every day contrary to 
the will of God, and that it caused him great sor- 
row of heart. And I find there are others who 
take courage and boldly assert that they also can 
do things against the will of God. 

I know that the harshness of any rough expres- 



148 



THE PILGRIMAGE OF A PILGRIM, 



sion maty appear softened by habitual use, but, 
after all, I cannot but wonder that any man of 
common sense, who has ever seen himself to be 
nothing but a poor, sinful, impotent, mortal man, 
should dare to lift his eyes towards Omnipotence 
and say, that he has power to do things whether 
he is willing or not. I shudder at the thought of 
such an expression. What! shall I dare to say, 
in the face of my Maker, that I can do what 
he is not willing that I should do, when he has 
said that " he worketh all things after the counsel 
of his own will," and that we "can do nothing of 
ourselves?" If we can do one thing against his 
will, it follows of course that we can do others; and 
what need we ask or pray for anything ? If we 
want a blessing, reach up and take it. If we wish 
to go to heaven, go there, and say nothing about it. 
If asked why we intrude ourselves into that sacred 
place, say it is written, " The kingdom of heaven 
sufTereth violence, and the violent take it by force," 
and io ! here we are. 

Doubtless some of the professedly pious, who 
may chance to read this, will say that I have 
dipped my pen in the fountain of pollution, and 
plunged into the depths of profanity. Well, they 
may say what they please, and I will state my 
views, and then, if wrong, wait to be corrected. - 
But will not such allow that "the powers that be 
are ordained of God," that there is no power but 
of him, and that of hirn and to him and through 
him are all things? and also, that he is the great 
first cause of everything ? 

If he has all poioer in heaven and on earth, and 
performs all his good pleasure, from whence do 



FOR FORTY YEARS. 



149 



we derive power to do that which he wishes us 
not to do ? It must be granted that we derive all 
cur power from him, " for in him we live and 
move," &c. 

But it is and will be said that he suffers us to 
do things which he does not ivish us to do, for it is 
not likely that he wishes us to sin. 

I will ask if it is not his will to suffer us to do 
what we say is against his will. Some are con- 
strained to answer in the affirmative, whilst others 
say, we are tempted of the devil when we do 
wickedly. But one way or the other does not 
alter the argument, for I shall now ask who suffers 
the devil to tempt us ? and from whence does he 
derive his power ? 

If it be said that God gives it to him, I ask, does 
God give him power, against his own will, to do 
what he does not wish him to do ? But if it be 
said that the devil has power of his own, for "God 
cannot be tempted with evil, neither tempteth he 
any man," then it appears that he is an indepen- 
dent, self-existent being, and is coeval with Deity 
himself. 

But few, I trust, are so destitute of regard to 
their Maker as to come to such a monstrous con- 
clusion ; for if the devil is an independent being, 
what would it signify for the son of God to be 
manifested that he might destroy his works ? 

Every rational mind must, I think, conclude 
that the devil is dependent on Deity for what 
power he possesses, who bestows it upon him 
because he will, and not because he will not. And 
I can see no difference between God's suffering or 
permitting the devil to act in opposition to his will, 
13* 



150 THE PILGRIMAGE OF A PILGRIM, 

or men. For if infinite wisdom sees fit to give 
men the power of action through the agency of 
the devil, or any other being, it remains just as 
much the power of God as though he bestowed it 
directly upon us ; and he gives it to us in that way 
because it is his will so to do. 

I see not but that we must unavoidably con- 
clude (with or without a devil) that we have just 
as much power as infinite wisdom is pleased to 
give us, and that we employ it just as he sees fit 
to let us. If we do not, we must deny that he 
44 worketh all things after the counsel of his own 
will,' that he doeth his pleasure in heaven and 
upon earth, that he " governs all his creatures and 
all their actions," and that the " righteous and the 
wise, and their works, are in the hand of God." 
If the assertion be true, that we are free moral 
agents, and are capable of doing what he who 
made us is not willing we should do, it proves to 
a " dead certainty," that instead of God's perform- 
ing his good pleasure, and doing his will, and our 
being reconciled to him, that we can do as we 
please and perform our will, and he must be recon- 
ciled to us, or not be reconciled at all. 

But the objector will say, that I make no differ- 
ence between the secret and revealed will of God. 
I will ask him what he knows about the secret will 
of God. I think he must answer " nothing. " 
What difference then does he make between what 
he knows, and what he neither knows nor expects 
to know ? 

About what is revealed he may know somethin g ; 
what is secret, nothing. So it appears there is 
something on one side, and nothing on the other; 



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151 



and who ever thought of making a difference be- 
tween something and nothing! It does not look 
well for any man to pretend to know or to teach 
others what he is ignorant of himself. For my 
part, I do not pretend to a knowledge of anything 
that is secret with God ; I am perfectly satisfied 
with knowing what he is graciously pleased to 
reveal to me by the scriptures, and the reason 
which he has given me. 

His revealed will is, that he will have all men to 
be saved ; that he is not willing that any should 
perish ; that intercessions, prayers, supplications 
and giving of thanks, be made for all men ; and 
that every knee shall bow, and every tongue con- 
fess that Jesus is Lord, to the glory of God the 
Father. 

Now, my former pious brethren are perfectly 
willing to let us give thanks for all men, although 
the greater part of them are to suffer the " perfect 
fulness of cursedness," because by so suffering 
they will confess that Jesus is Lord, to the glory 
of God the Father. But they do not allow us to 
pray for the salvation of all men* and to pray in 
faith, because the justice of God requires the 
eternal damnation of a great many sinners, that 
saints may rejoice and he be glorified. To be 
sure, they tell us it is our duty to pray for the 
salvation of all ; but if we attempt to pray in faith, 
we must keep it to ourselves and be profound hyp- 
ocrites, or expect to be despised by them as heretics 
and unbelievers. 

And again, God has revealed that it was his will 
to give his son a ransom for all. to be delivered 
for our offences, and raised again for our justifj 



152 THE PILGRIMAGE OF A PILGRIM, 

cation — to bear our iniquities, and heal us by his 
stripes. And it is his will to finish transgression 
and make an end of sin, to see of the travail of 
his soul and be satisfied, to destroy death and hell, 
and to make a new heaven and a new earth, and 
wipe the tears from off all faces. 

Finally, it was and is (for he changeth not) his 
will that Christ shall be the Saviour of the world 
— that he should be manifested to destroy the 
works of the devil, and should finish the work that 
was given him to do — to gather together in one 
all things in Christ, which are in heaven and on 
earth, even in him, that there may be one fold and 
one shepherd. 

But time would fail me to tell of half he has 
revealed. I must, therefore, refer the reader to 
the Bible, and humbly request him to read it for 
himself, (if he never has before,) and not for his 
prifst, while I content myself by saying, in con- 
clusion, that it is his revealed will that his will 
shall be done on earth as it is done in heaven ; and 
if we do not believe that his will is and will be 
done on earth, we cannot pray as the Saviour 
teaches us, lifting up holy hands without wrath or 
doubting. Witness the Saviour's prayer for those 
who slew him : " Father, forgive them, for they 
know not what they do." Here is a bright and 
glorious example of prayer and forgiveness set for 
our imitation. And can we suppose that he prayed 
without faith ? We cannot, we will not for a mo- 
ment, suppose that he practised deception, but are 
constrained to believe that it was a prayer of faith, 
that his enemies were forgiven and saved, and take 



FOR FORTY YEARS. 



153 



it for an example that we should follow his steps 
and do likewise. 

And again, in a prayer to the Father, speaking 
of the Son, he says : " Thou hast given him power 
over all flesh, that he should give eternal life to as 
many as thou hast given him." Here we have 
abundant proof that it is our duty to pray that all 
flesh may see the salvation of God, and to pray 
believing it will be so. Whoever denies this, 
whether priest or people, do, as much as in them 
lies, make the blessed Saviour an impostor, his 
prayer sin, and the gospel of none effect through 
their traditions. 

After all that is revealed, I greatly marvel that 
people will be at the trouble to make a will of their 
own, and ascribe it to the Almighty as his secret 
will, that a large portion of the human race shall 
be eternally tormented. I say " secret will," be- 
cause I believe it is nowhere revealed in the Bible 
that he has made any such determination. 



I will here insert an article of the Rev. C. 
Marsh's creed. " Art. 4th. We believe that God 
has made all things for himself ; that known unto 
him are all his works from the beginning; and 
that he governs all things according to the counsel 
of his own will." 

How, I ask, can any person sincerely believe 
that " God has made all things for himself" and 
at the same time be sincere in preaching that the 
greatest part will be lost ? Or how can one believe 
that God " governs all thistgs after the counsel of 



m 

154 THE PILGEDIAGE OF A PILGRIM, 

his own will," and at the same time believe that 
he can do things every day contrary to his will ? 

14 Known unto him are all his works, from the 
beginning." How could our Creator know from 
the beginning that his works would operate in op- 
position to his will, and yet create them ? We 
may as well say that we can frustrate the grace 
of God, which is ordered in all things and sure, 
and render the plan of salvation of none effect, as 
to say that we can do what God wills we shall not 
do. 

But some wil 1 say, "If we all do the will of 
God, it appears that he wills all the sin and wick- 
edness in the world." 

I will here introduce an extract from a " Lettei 
to Eev. Mr. Jewett, of Sandy Bay, by Ezra Leon- 
ard," which I think is to the purpose. " Although 
I believe God had a design in the works of his 
hand, and that his decrees are immutable respect- 
ing all events that transpire, nevertheless, I believe 
that the ultimate good of every individual was 
therein determined. 

" 1 God foreordained, for his own glory, whatso- 
ever comes to pass.' Well, it came to pass that 
Adam sinned, therefore, according to Calvin, God 
decreed that Adam should. But, I ask, did God 
decree that he should sin for an ultimate or final 
good to him, or for a final damage to him ? 

" God subjected |he creation to vanity, and de- 
creed that all mankind should be sinners. Was 
this for the ultimate good or damage of his depend- 
ent creatures ? 

" If sin was decreed for the ultimate good of 
Adam, or any individual, what plausible reason 



FOR FORTY YEARS. 



155 



can be assigned that it was not so ordered for the 
final good of every individual ? and why all man- 
kind, who have been made subject to vanity, and 
have borne the image of the earthly nature, shall 
not be delivered from the bondage of sin and 
moral corruption, and bear the image of the heav- 
enly nature ? Does this depend upon the will of 
God, or upon the will of man ? If upon God, and 
he has decreed that some shall be eternally miser- 
able, for his own glory and the greatest good of 
the universe, and if your will is perfectly bowed 
to the will and decree of God, and you love him 
so supremely that you are perfectly willing to be 
eternally miserable for his glory and the good of 
the universe, then it is utterly impossible for you 
to be saved, unless you are saved against your 
own will ; otherwise you must have two wills, viz : 
one will to be eternally miserable for the glory of 
God, and another will to be saved in order to 
escape misery — this last will is likely to predom- 
inate, and not having the glory of God in view, 
it is altogether selfish and condemned by the 
word of God. 

tk Calvin says ' That the decrees of God are with- 
out any foresight of faith or good works, as con- 
ditions moving him thereto.' Now if you believe 
in such a decree, you may well be under fearful 
apprehensions that God might give you great 
light, joy and peace, and raise your expectations 
very high, for the express purpose of plunging 
you deeper into eternal misery, you being not one 
of the elect, and not predestinated to be saved, but 
to be eternally miserable for God's glory. 

" If you believe that God decreed sin and all 



156 



THE PILGRIMAGE OF A PILGRIM, 



events to take place as they do, then in this we 
agree, though we both believe that God is not the 
author of sin as sin ; but had a good design in al! 
his works and in all his decrees ; and if man de- 
signed the glory of God and the good of his fel- 
low-creatures in all his actions, then there would 
be no sin in the universe, except the sin of igno- 
rance. 

" God designed that Joseph's brethren should sell 
him to be a slave in Egypt ; but his brethren 
designed and intended evil against him, and they 
were punished for their evil intentions. In the 
sense in which God intended that event, it was 
good, and his good designs ultimately prevailed 
over their evil intentions, so at last it turned for 
the good of Joseph, his brethren, and the Egypt- 
ians ; and, no doubt. God intends all things that 
wicked men design, for their final good, though 
they suffer for their evil intention. God intended 
nothing for evil, but all for good and glorious 
purposes." 

Article 9tk, of the same creed, says: "We 
believe that although the invitations of the gos- 
pel are such that whosoever will may come and 
take of the waters of life freely, yet the de- 
pravity of the human heart is such that no man 
will come to Christ, except the Father, by the 
special influence of the Holy Spirit, draw him. 

"Art. 10th. We believe that those who embrace 
the gospel were chosen in Christ before the found- 
ation of the world, that they should be holy and 
without blame before him in love ; and that they 
are saved, not by works of righteousness that they 
have done, but according to the distinguishing mer- 



FOR FORTY YEARS. 



157 



cy of God, thiough the sanctification of the spirit 
and belief of the truth." 

These articles, among others, we are command- 
ed by the clergy, in the name of the Lord, to be- 
lieve, or be damned eternally ; and almost posi- 
tively forbidden to doubt their veracity, or question 
their reasonableness, on pain of the eternal anger 
of our Creator. When they exhort us to flee to 
Christ to escape the wrath of God, and are told 
by the sinner that he cannot go, except God sees 
fit to draw him, their holy zeal burns within them, 
and the poor " totally depraved sinner " is told 
that he is trifling with sacred things ; that God is 
under no obligations to save him, and is very angry 
because he does not repent; that he can come to 
Christ if jie will, and it is his duty so to do, be- 
cause God requires it; that he chooses darkness 
rather than light, because his deeds are evil ; and 
it is entirely his own fault that he is justly and 
righteously exposed to the " perfect fulness of 
cursedness." 

If the sinner attempts to say that he cannot 
repent unless he is "chosen in Christ," and the 
" distinguishing mercy and electing love " of God 
lead him to repentance, he is told that he is a free 
moral agent ; that election and distinguishing 
mercy are no hindrance to his being saved; that 
all can be saved if they choose ; and the reason 
they are not is because they harden their hearts, 
grieve the spirit, and resist the truth ; therefore, 
they have none to blame but themselves, and the 
throne of God remains spotless, and he is glori- 
fied in their damnation. 

Such contradictory absurdities are manifest to 
14 



158 



THE PILGRIMAGE OF A PILGRIM, 



any discerning mind, if it is not wilfully ignorant. 
What can a person think who pretends to know 
all about such things, to call upon a sinner whom 
he says is entirely depraved, utterly destitute of 
holiness, and incapable of doing a good action, 
speaking a good word, or even thinking a good 
thought, and tell him he must make to himself a 
new heart, and love the description of a being to 
which he is entirely opposed, or suffer his insuf- 
ferable wrath and vengeance to all eternity? 

However unscriptural or absurd such proceed- 
ings may be, yet such is the language, and such 
the consolation with which the clerical " messen- 
gers of mercy'' 1 and their adherents, undertake to 
bind up the broken in heart, and heal the wound- 
ed spirit of the sinner. Such are the poisonous 
weeds that are applied to the sin-sick soul, instead 
of the healing balm of Gilead; and with what 
fatal success, the wild frenzy of the wretched 
maniac, the horrid anguish of a dying hour, and 
the bitter yearnings of a weeping mother, can 
give a decisive answer. 

I do not believe that more than one quarter of 
those who belong to the Orthodox churches under- 
stand or know what the articles of faith are to 
which they subscribe. It is not because they 
are not read to them from the pulpit, but because, 
having eyes they see not, and ears they hear not, 
for themselves, but put their trust in their minister, 
who, they implicitly think, will not request them 
to believe anything wrong or unscriptural. J 
believe if many professors of religion will take 
the trouble to examine, impartially, the creeds of 
their respective churches, they will be as much 



FOR FORTY YEARS. 



159 



astonished at what they profess to believe as David 
was when Nathan said unto him, "Thou art the 
man ! " Verily some are so ignorant of the mean- 
ing and bearing of the Orthodox creed, when they 
are prepared to unite with the church, that when 
I hear of their being propounded, I am forcibly 
reminded of the word confounded. 

Can it be said that the Orthodox clergy bring 
glad tidings of salvation, publish the gospel of 
peace, and proclaim the words of eternal life ? 
Do they proclaim liberty to the captives, sight to 
the blind, and opening of prisons to them that are 
bound ? Or can it be said of their words, " They 
are spirit and they are life ? " I trow not. Do 
they not rather bring woful tidings of destriiction, 
publish the bad news of strife and discord, and 
proclaim the words of eternal death ? Instead of 
giving liberty and sight to the captives and the 
blind, do they not bind them stronger with the 
chains of priestcraft, ignorance and bigotry, and 
darken their mental vision with clouds of incom- 
prehensible creeds and articles of faith ? 

" When the righteous are in authority, the 
people rejoice ; but when the wicked bear rule, the 
people mourn." 

Can the doctrine that has been enforced by fire 
and sword, and caused " wars and rumors of 
wars," make them to whom it is preached rejoice, 
and fill them with peace, and harmony and love ? 

Is it not better calculated to fill them with iveep- 
,ing, and lamentation, and mourning? Surely 
none can rejoice at the sound of such news, ex- 
cept those who are so hardened and destitute of 
natural affection as to rejoice and be exceeding 



160 



THE PILGRIMAGE OF A PILGRDI 



glad, while they expect a great part of their fel- 
low-creatures (who are as good by nature as 
themselves) to suffer the " perfect fulness of 
curse dn ess." 

And are not the prophets and priests who prop- 
agate such principles profane ? And when, by 
their artful devices, they bear rule in the hearts of 
the people, do not the wicked bear rule, and the 
people mourn? Can it not be said to them, 
" With lies ye have made the hearts of my people 
sad, whom I have not made sad." 

We are commanded to " try the spirits, whether 
they be of God." Suppose the people should try 
the spirits of the hireling priesthood by doing unto 
them as they have been and now are doing unto 
us. I mean, by preaching unto them that they 
are rebels against God, are totally depraved, and 
richly deserve the wrath and vengeance of their 
Maker to all eternity. I am ready to conclude 
that, should this be done, we should very soon 
see that the " old man with his deeds" is not 
entirely confined to the " lower order of society," 
and we should soon hear the cry of " our craft is 
in danger ! " 

But we must, or do, sit patiently in our seats, 
while the traditions of men, the thunders of Sinai, 
the curses of the law, and the imaginary endless 
flames of liquid sulphur in the invisible world, 
come rushing, like a torrent, in phials of wrath, 
poured out, without mixture, from the professed 
" ambassadors for God," and followers of the 
Prince of Peace. ' 

But is this all? No. We not only sit and 
receive whatever sentence their vehement zeal 



FOR FORTY YEARS. 



161 



thinks fit to pass upon us, but voluntarily pay 
those who bring the news that we are " reprobates 
of hell," and call it glad tidings. Are not these 
they who " bind heavy burdens, and grievous to be 
borne, and lay them on men's shoulders ; but they 
themselves will not move them with one of their 
ringers ? " 

I am acquainted with a preacher, who would 
not, or did not, come to settle in this town, unless 
a certain number of rich men would be obligated 
to pay him five hundred dollars per year for five 
years in succession. Ttoo parishes were united in 
one to support a minister of the gospel, to labor 
alternately in each parish, which had previously 
supported two; but this faithful, Christian minis- 
ter was not willing to come and labor among this 
great people, and trust the Lord to give him favor 
in their eyes, that they might reward him accord- 
ing to his work and labor of love, without a pre 
vious obligation; and yet he preached, that the 
Lord holds the hearts of all men in his hands, 
and turns them as the rivers of water are turned. 
Does this look like implicit faith and confidence in 
his heavenly Father, and like taking no thought ; 
saying what shall we eat? or what shall we drink? 
or wherewithal shall we be clothed ? Does it not 
rather appear as though such an one would rather 
trust three or four rich men than all the Provi- 
dences he preaches or believes in ? And is there 
not reason to say, " Where the carcase is, there 
will the eagles be gathered together ? " And 
where the money is, there will the priest be also ? 
for the most money makes the loudest call. 

However well or good it may be, in its proper 
14^ 



162 THE PILGRIMAGE OF A PILGRIM, 

place, to preach against the inordinate love of 
money, and laying up treasures on earth, I cannot 
fhink it looks well to come from one whose " chief 
end " is to find the " nearest way to wealth." 

And that this is the chief end of many who 
profess to preach the " unsearchable riches of 
Christ," is manifest to all who view their conduct 
with an observant eye. Yes, (do not start, gentle 
reader!) many of the Christian clergy are so in 
love with the world and the things thereof, that 
they willingly go to the devil after money ! 

By their own words and works are they con- 
demned, and the truth of my statement verified. 
They do not hesitate to tell us, in their lectures, 
that we are of out father the devil ; that we are 
the children of the wicked one ; and, finally, that 
we are " incarnate devils ; " and, the next day, 
perhaps, they will be round among us, begging in 
the name of some " charitable society," (if not 'in 
their own,) and " grinding the face of the poor," 
to get every cent and dollar they can ; for no sum 
is too small for their acceptance, or too large for 
their insatiate grasp. 

And again, Universalism is called the deviVs 
doctrine, and those who preach it devils; for, say 
they, " If a man is a devil, and we say he is a 
devil, is that scandalizing him ?" 

But Universalist money is just as acceptable to, 
and current with, such preachers, when they can 
get it, as the best Orthodox. If this is not going 
to the devil after money, then what is it ? 

I am conscious that some things I have written, 
and some that I probably shall write, may sound 
harsh at first ; but a violent disease demands 



FOR FORTY YEARS. 



a powerful remedy. I have endeavored, and 
shall endeavor, to state what is true, and let the 
consequence rest where it may. 

I doubt not but many hard speeches will be 
uttered by them that speak mischievous things ; 
who fear their works will be burned by the fire of 
truth. But let what will be said, the strong holds 
of sin — spiritual wickedness in high places — 
the mysteries of iniquity, and the seat of the 
beast, must and will be attacked with weapons 
that are not carnal, but mighty through God to the 
pulling them down. 



I will here introduce another assertion of the 
Rev. C. Marsh, when moderator of one of the 
church-meetings, viz : " We do not now, in any 
sense, stand before the judgment seat of Christ. " 
This assertion appears to be without proof, and 
consequently upon a sandy foundation. But so 
numerous are the assertions which the friends of 
eternal torments make, in the exercise of a "zeal 
without knowledge," which appear to be in contra- 
diction of, and in opposition to, the scriptures, that 
common politeness seems almost to require some- 
thing like an apology from any one who attempts 
to compare them. 

However, as the cause of truth is of more im- 
portance than any other consideration, I shall not 
shun to declare whatever is likely to advance it. 
I have often been told that the natural, unrecon- 
ciled heart of the sinner, will rise in opposition to 
the truth, and I do not doubt but that some who 



THE PILGRIMAGE OF A PILGRIM, 



read some of my statements, which are strictly 
true, wiU feei their hearts rise in opposition there- 
to. 

I will now adduce some scripture, to show that 
we do now, in some sense, all stand before the 
judgment seat of Christ. Gen, ii. 17 : " For in the 
day that thou eatest thereof, thou shalt surely die." 
By this passage I understand that we are judged 
already, and shall surely be punished in the time 
when we commit sin. Ex. xxxii. 34. 3-5 : " Never- 
theless, in the day when I visit, I will visit their 
sin upon them. And the Lord plagued the people 
because they made the calf that Aaron made." 
Here I find that the children of Israel were 
plagued and punished for their sins in the wilder- 
ness, and at the time of their transgressions. And 
who is so absurd as to think they were punished 
without being judged according to what they had 
done ? If the reader desires to know how they 
were punished, I refer him to the 27th verse of the 
same chapter, and to the first six verses of the 
succeeding one. 

The next passage which I shall notice is Eccl. 
iii. 15, 17 : " That which hath been is now ; and 
that which is to be hath already been ; and God 
requireth that which is past." 

By this it appears that if judgment is to be, it 
hath already been ; and that if it hath already been, 
it now is; and consequently we do now all, in 
some sense, stand before the judgment seat. For 
it must be acknowledged by them who admit that 
God is infinite in knowledge, that he sees all the 
people that have been, as well as them that now 
are, and will be. And, admitting this, we also 



FOR FORTY YEARS. 



165 



admit that we all, in the view of Deity, now stand 
before him. 

Verses 16, 17 : " And moreover, I saw under 
the sun, the place of judgment, that wickedness 
was there ; and the place of righteousness, that 
iniquity was there. 1 said in my heart, God shall 
judge the righteous and the wicked ; for there is a 
time there for every purpose, and for every work." 

It is manifest, according to this quotation, that 
the day or time and place of judgment are under 
the sun ; and that God will judge the righteous and 
the wicked, and reward them according to their 
works, in the earth, for there is a time there (un- 
der the sun) for every purpose and for every work. 

Many more quotations might be adduced, but 1 
think the above are sufficient to convince any re- 
flecting mind, which is less inclined to credit the 
assertions of the clergy than the testimony of 
scripture, that mankind are noio in the presence 
of Him who is omnipresent, and are judged by 
Him who searcheth the heart, and causeth every 
one to eat of the fruit of his own way ; and that 
we are rewarded according to our works : " for he 
that will not plow by reason of the cold, shall beg 
in harvest, and have nothing." 

There is another passage, however, which it 
may be well to notice in this place, as it is so fre- 
quently used to prove that there will be a day of 
judgment in the eternal world, where there is no 
night. The passage to which I refer is : " For 
we shall all stand before the judgment seat of 
Christ." Who shall all stand, &c? Everybody, 
all the world, say the Orthodox. Where and 
when? In another world, at the judgment day, 



166 THE PILGRIMAGE OF A PILGRIM, 



say they. But there is another passage, that 
reads thus : " For none of us liveth to himself, 
and no man dieth to himself. For whether we 
live, we live unto the Lord ; and whether we die, 
we die unto the Lord : whether we live, therefore, 
or die, we are the Lord's." Who are they who 
live and die to the Lord, and are the Lord's? 

O. Those who have been converted, become 
new creatures, and confessed Christ before the 
world. 

But does it mean exclusively his professed disci- 
ples, when it says, " No man liveth to himself?" 

O. Certainly, it means no true Christian liveth 
or dieth to himself. When we read a letter, do 
we not look to see to whom it is directed? So 
w T hen we read the epistles of the Apostle, we must 
take notice to whom he directs them; and in this 
instance we shall fmd^ he was writing to the 
brethren, and not to the world. 

This is an argument with which I am some- 
times assailed ; and now, kind reader, just read 
the xiv. chapter of Romans, and you will find (if 
the Apostle meant none but professors when he 
said " brethren") that none but professors are to 
stand before the judgment seat, or give account of 
themselves to God. In the 10th verse we find he 
addressed himself expressly to the brethren, and 
then adds, " For we shall aZZ," Sec; and in the 
12th verse, " So then every one of 7is," &c; and in 
the succeeding verses he continues to admonish 
the brethren. We see, then, if when the Apostle 
says "brethren," he means only those who believe 
just as he does, that the judgment and account, of 



FOR FORTY YEARS. 



167 



which he speaks, have nothing to do with any one 
else. 

But, without this passage, the scriptures abun- 
dantly teach that all mankind shall be judged and 
rewarded according to their deeds ; that we shall 
all become guilty, (by the law,) and be justified by 
and through faith, and saved by grace, which is 
the gift of God; Rom. ii. 5, 6 ; in. 19, 28; Eph. 
ii. 28. 

There is still another passage which says that 
" we must all appear before the judgment seat of 
Christ. " 

It may be found in 2 Cor. v. 10, and is subject 
to the same objection as the similar one in Ro- 
mans ; for, as that was written in reference to the 
brethren, so this was written in reference to such 
as " have a building of God, a house not made 
with hands, eternal in the heavens ;" se t e verse 
1st. And these are they spoken of in verses 18th 
and 19th, where it is said that " God was in Christ 
reconciling the world unto himself" 

Such is the charity of the Orthodox that they 
are perfectly willing all the plagues, threatenings, 
curses and judgments, that are written in the Bi- 
ble, or thought of out of it, should fall with tenfold 
violence upon all who dare to differ from them by 
being fully persuaded in their own minds ; while 
all the consolations, promises, blessings, and jus- 
tifications are reserved for their particular, devoted 
selves. But they are not permitted to have it so, 
(except in their own opinions,) for the above scrip- 
tures show that the bitter will go with the sweet, 
so that every one will have his portion in due sea- 
son ; for God is no respecter of person 



168 THE PILGRIMAGE OF A PILGRIM, 



Or, in other words, they show that the blessings 
of the gospel do not apply exclusively to those 
who call themselves Christians, nor the curses of 
the law to those whom they call sinners, but that 
all things come alike to all. " Therefore, as, by 
the offence of one, judgment came upon all men 
to condemnation, even so, by the righteousness of 
one, the free gift came upon all men unto justifi- 
cation of life." So it appears that we are all con- 
demned in the flesh, and shall be justified in the 
spirit ; that as sin hath reigned unto death, even so 
will grace reign through righteousness unto eter- 
nal life by Jesus Christ our Lord. 

Universalists are frequently accused of taking 
the promises to themselves which belong only to 
Christians, but it is manifest, if those who call 
themselves Christians claim all the promises of 
the Bible, they must take its threatenings also. 

I will now say something about the time when 
we shall all stand before the judgment seat: and, 
in the first place, shall ask the Orthodox when he 
thinks it will be. 

O. It will be on the great and notable day of 
the Lord, or last day of the world, when the ele- 
ments will melt with fervent heat, and the earth, 
and all that is therein, be burnt up. 

U. And at that time will the Lord Jesus be 
revealed from heaven in flaming fire, taking ven- 
geance on them that know not God, and obey not 
his gospel ? 

O. He will ; and separate the righteous from 
the wicked, as a shepherd divideth the sheep from 
the goats. 



FOR FORTY YEARS. 



169 



U. And shall we then all give account of oar- 
selves to him ? 

O. We shall, and he will reward every man 
according to his works. 

U. Will he condemn those who never heard of 
him ? 

O. All will then have heard of him, and be with- 
out excuse ; for the gospel must first be preached 
to every creature, and then cometh* the end. 

U. It is said that a time shall come when one 
shall not say to another " Know thou the Lord," 
for all shall know him, from the least to the great- 
est ; when do you suppose this prophecy is to be 
fulfilled ? 

O. Just before the end of the world. It will be 
a glorious time, called the Millennium, for which 
Christians are continually praying; and all will 
be holy, insomuch that even upon the bells of the 
horses will be written " Holiness to the Lord 
and his will will then be " done on earth as it is 
done in heaven." 

U. Are you sure that these things will come to 
pass just before the end of the world ? 

O. There can be no doubt of it, for we have the 
promise of Him who cannot lie. 

U. Do you expect the millennium is to come 
between the time of the gospel's being preached to 
every creature and the end of the world? 

O. I do, for all cannot know the Lord until they 
hear the gospel. 

U. According to your statement, the millennium 
and day of judgment will both come together. 
And if all know the Lord, at that time, from the 
least to the greatest, on whom will he take vert* 
15 



170 



THE PILGRIMAGE OF A PILGRIM, 



geance because they know him not ? And if all 
are righteous and holy, where will be the goats 
to place on the left hand? 

O. I do not expect we shall be judged on the 
earth, but the wicked will be raised out of their 
graves, and caught up, together with the righteous, 
to meet the Lord in the air, and receive according 
to what they have done. 

I shall note down no more of this argument, nor 
comment upon what I have written; but leave the 
reader to examine it for himself, and make his own 
observations. 

It may be well, however, for us to notice, in 
regard to this subject, that many who profess to 
be teachers in truth and veracity are continually 
pointing up, and representing that we shall go 
to the Lord in another world, to be judged and 
rewarded with blessing or cursing; while the 
Bible is continually pointing down, and represent- 
ing that the Lord will come to us in this world, to 
judge and recompense us with the fruit of our own 
way. The following are a few of the numerous 
scriptures which evince the correctness of the last 
statement. Jsa. xl. 10.: " Behold, the Lord God 
will come with strong hand, and his arm shall rule 
for him : behold, his reward is with him, and his 
work before him." Matt. xvi. 27 : " For the Son 
of man shall come in the glory of his Father, with 
his angels ; and then he shall reward every man 
according to his works." Mark viii. 38: "Who- 
soever therefore, " &c. Luke ix. 26 : " For 'who- 
soever shall," &c. Rev. xxii. 12: " And, behold 
I come quickly ; and my reward is with me, to 
give every man according as his work shall be." 



FOR FORTY YEARS. 



171 



How can any reasonable, unprejudiced mind, in 
the face of such demonstration, conclude that he 
who said "For judgment have I come into this 
world," will not come quickly, nor reward us accord- 
ing to our doings until some far distant period, 
perhaps thousands of years hence ? 

But not only this is believed, but it is also con- 
tended by many that he will never come here to 
reward us for what we do ; but, as stated above, 
we shall go to him, &c. 

But this is not all ; for the enemies of the gospel 
contend that we shall never be rewarded for our 
good deeds, or punished for our bad ones, neither 
in this nor a future state ; or what in my view 
amounts to the same. For, they say, the punish- 
ment of the wicked will never end, and if this is the 
case, it is as plain as anything can be, that they 
will never be sufficiently punished, and can never 
say, " I a??? punished, or " I have been punished" 
but can only say,, " I am punishing" or " I am 
being punished." 

If any will not admit this argument as proof 
positive, they may have the following. 

I have heard Rev. Mr. Merrill publicly assert 
that the righteous must expect more tribulation in 
this world than sinners, as they will be rewarded 
in another world, and sinners punished. (I am 
confident that I have got the sense, if not the exact 
words.) And, at another time, we are told, ttidt 
"every sin deserves God's wrath and curse," 
which means " eternal death." Now, according 
to this supposition, and in view of the fact that 
" all have sinned and come short of the glory of 
God," it appears evident that all deserve eternal 



172 



THE PILGRIMAGE OF A PILGRIM, 



death as their punishment. But it is not eve?i con- 
tended that Christians will surfer eternal death, as 
the punishment due to their sins. Far from it — 
for a sinner may live a most vicious and aban- 
doned life till he has numbered his three score 
years and ten; then, by advice of his friends, or 
some pious minister, say he is sorry, become re- 
ligious in one hour, join the Orthodox church, die 
immediately, go to heaven, and escape the de- 
served punishment of his enormous crimes. 

Thus the adversary is wronged out of his right, 
and the church made to flourish like a " green bay 
tree!'' 

This. I believe, is in strict accordance with the 
pure spirit of modern Orthodoxy ; and if it does not 
prove that there are those who contradict the scrip- 
tures by asserting that sinners will never be pun- 
ished for their sins, then black is white and white 
black. 

But. to preach that the good suner more in this 
life than the bad is, in my opinion, very poor doc- 
trine, and very poor encouragement for the vicious 
to reform, and very much in contradiction of the 
following words of eternal truth: "But godliness 
is profitable unto all things, having promise of the 
life that now is. and of that which is to come." 
" Peace I leave with you. my peace I give unto 
you : not as the world giveth give I unto you. 
Let ncA your heart be troubled, neither let it be 
afraid." " But thanks be to God, who giveth us 
the victory through our Lord Jesus Christ." 



FOR FORTY YEARS. 



173 



I have said, on a preceding page, that the Or- 
thodox devil is described as possessing more power 
among the sons of men than any other being what- 
ever. That the statement may not appear to be 
made without sufficient reasons, I give the follow- 
ing explanation. 

The case stands thus. An innumerable multi- 
tude of immortal beings are placed upon this earth, 
by an infinite being whom the Orthodox call Al- 
mighty. He has erected a throne which we may 
call heaven, around which he is desirous that all 
beings (or men) should come, bow themselves 
before it, and worship him who sits thereon ; and 
all that infinite wisdom can devise, and infinite 
power effect, has been done by him to invite, en- 
treat, persuade, and cause them all to come, per- 
form his will, praise* his name, and be happy for- 
ever. 

On the other hand, a being called devil has 
erected a throne, in opposition to the Almighty, 
which is called hell. He, also, is desirous that all 
men should bow to him, be tormented around his 
throne, curse his name, and be wretched forever. 

And to effect this purpose he employs all the 
means which his very artful imagination can in- 
vent, to allure, entice, deceive, and cause them to 
become inhabitants of, and assist in peopling, the 
infernal regions of his dark domains. 

A violent and dreadful contest now ensues. 
The Almighty striving by every means in his- 
power to establish his kingdom, and " destroy the 
works of the devil," and the devil striving in his 
might to establish himself, and dethrone the Al- 
mighty ! 

15* 



174 TH« PILGRIMAGE OF A PILGRIM, 



The one defending his own property ; the other, 
by a furious attack, endeavoring to wrest it from 
him. In short, one is exerting himself to establish 
good and destroy evil, and the other to establish 
evil and destroy good. 

Now, it must be acknowledged that he who 
effects his purpose to the greatest extent is the 
most powerful, either in might or wisdom, or both. 
Whoever is not a very forgetful hearer of the 
modern Scribes and Pharisees, will at once decide, 
that, if their doctrines be true, the devil will get 
eventually, and possess eternally, a very great 
majority of the race of man. Although some of 
the professed Orthodox are charitable enough to 
believe that the devil will not get more than nine 
tenths, while others believe he will have ninety- 
nine hundredths, yet I find 'very few who do not 
allow him a great deal more than half. 

I will relate two anecdotes which are strictly 
true, and are about a fair specimen of Ortho- 
doxy. 

I once heard a very popular " Doctor of Divini- 
ty" preach from these words : " Fear not, little 
flock," <fcc. He proceeded to state the supposed 
number of inhabitants in the known world, then 
of Christendom, America, New England States, 
and State of Maine, giving, at the same time, a 
concise account of their religious and idolatrous 
principles ; most of whom, yea, nearly all, he con- 
demned as unfit for the kingdom of heaven, and 
consigned them to eternal torments. Finally, he 
came down to notice this town of B., and lastly, 
this church, and decided that few, if any, who 
were out of it would be saved, and not all who 



F0$ FORTY YEARS. 175 * 

I 

were in it, and very appropriately concluded thus: 
" Well might the Saviour say, 1 Fear not, little 
flock for the flock of Christ is small, and verily 
there are few that be saved ; and unto you I say, 
* Fear not, little flock, for it is your Father's good 
pleasure to give you the kingdom.' " 

I now come to the second. It is of a young 
man, remarkably eminent for piety, who walked 
very circumspectly, and was preparing for the 
ministry of misery. We were conversing freely 
together, when he began to compute the number 
that he thought likely would be saved, in the fol- 
lowing manner : " There are the Methodists, Free- 
will Baptists, Unitarians, Universalists, and all 
others who deny the divinity of Christ, that we 
cannot, even in charity, hope will be saved, unless 
they reform. 

"The Roman Catholics cannot be saved, because 
they are idolators ; and all who belong to the 
churches that are truly Orthodox we cannot expect 
will be saved, for, among the twelve disciples of 
Christ was one devil, and our churches are no 
better than his. Alas ! it is a sad thing to reflect 
upon." 

Truly, " it is a sad thing to reflect upon," and I 
greatly wonder how folks can enjoy peace and 
consolation while reflecting upon and believing in 
such a dismal state of things. 

This is certainly saying, with a witness, that the 
devil has the most power, and that his will is done 
in a much greater degree than the will of him 
whom the Orthodox call Almighty. I say, whom 
they call All-mighty, for how can it be that they 
sincerely believe he is what they call him, while 



176 THE PILGRIMAGE OP A PILGRIM, 



they ascribe the greatest power in the universe to 
one whom they call devil ? 

I am sensible that this is fixing the charge of 
absurdity and contradiction upon many of my fel- 
low-creatures. But is it not so ? And if so, do 
they not deserve it? Let reason and candor 
answer. I do not conceive, however, as the above 
is more absurd than it is to say that God is in- 
finite in mercy, and that they, themselves, are more 
merciful than he. I know they do not wish to say 
so much in direct terms, but the following short 
dialogue may answer for itself. 

U. Are you willing that all men should be 
saved ? 

O. I am not only willing, but it is my heart's 
desire and prayer that they may be. 

U. Would you, then, if you could, cause all 
men to repent and be saved ? 

O. It would be my greatest delight to have 
it so. 

U. Do you believe that all men will eventually 
be saved ? 

O. No, I cannot believe it. 

U. Do you believe God is able to save all ? 

O. I do, for he has all power in heaven and 
on earth. 

Z7. Are you more merciful than God ? 
O. No, in no wise ! 

U. If I credit your conversation, I must conclude 
you are ; for you would save all but cannot, and 
God can save all but will not. Seeing, then, you 
have so much more compassion towards mankind 
than he has, is it not to be lamented that you are 
not upon the throne of the universe, holding the 



FOR FORTY YEARS. 



golden sceptre of omnipotency and mercy over the 
fallen race of man ? 

O. It cannot be that I am more merciful than 
God. 

U: Do you believe that he is able and willing 
to save us all ? 
O. I di 

U. Who, then, do you suppose can hinder him ? 

O. The adversary of souls. 

Here the reader will perceive that we must, un- 
avoidably, according to the foregoing argument, 
come to one of the following conclusions, viz: 
That the devil has more power, and the Orthodox 
more mercy, than any other being, or that their 
doctrine is false, and Universalism true. 

If it be asked why I have said so much about 
the devil in this small work, I answer : Because 
he appears to be the main spoke in the great Or- 
thodox wheel ; and if his power can be broken, 
or if it can be shown that such a devil as they tell 
about is imaginary, and not real, it will make a 
very large hole in their religious net, through 
which many may escape from bondage, and be at 
liberty in the ocean of salvation. 

For if it be admitted that the devil is subject to 
a higher power, and limited in his operations on 
the children of men, it must also be admitted that 
the power to which he is subject will, when it 
please, divest him of all influence, cause death 
and hell (which is his kingdom) to be destroyed, 
sin and wickedness to come to an end, and gather 
together in one all men in Christ. And this is the 
chief point that I wish to make manifest ; for if 
sin comes to an end, and all men, as one, are 



173 



THE PILGRIMAGE OF A PILGRIM, 



gathered together in Chris:, it follows that univer- 
sal holiness and happiness will prevail, and where 
sin abounds grace will much more abound. 

And this is all I contend for ; and for this such 
a strenuous effort has been made to suspend, me 
from the church. For this the epithet of heretic 
is bestowed upon me with unsparing liberality. 
And for this I am pointed at as a dangerous person 
to society — an " op| jsei :: religion," an " enemy 
to viral piety." &c.. 

But if my heart does" not deceive me. I have as 
much regard for - pure and undefiled religion" 
as those who are uncharitably calling me by such 
unchristian names ; and I trust, also, that I detest 
priestcraft with as much abhorence as any of them, 
and shall exercise as much forwardness to discover 
the hideous monster to public view. 

When I think of the spirit sometimes manifest- 
ed by the church, I am forcibly reminded of the 
Rev. D. D. Tappan. who said (while preaching 
among us) that he " thanked God. on his bended 
knees, that he did not belong to it." 

If it should be asked what sort of a devil I be- 
lieve in, I reply : - T:;e carnal mind, which is 
enmity against God.' ! And whoever has seen 
much of it will not desire to seek after a worse 
one. 



One attribute which believers in infinite tor- 
ments ascribe to Deity is perfect justice ; and yet 
these same people acknowledge, in their public 
prayers, that they ere " ill-deserving, hell-deserving 



FOR FORTY YEARS. 



179 



creatures that if justice should take place, in- 
stead of being on praying ground, they would be 
lifting up their eyes in torments, where mercy and 
hope could never reach them, and from whence the 
boundless compassion and love of God could not 
extricate them. Thus, while they are supplicating 
blessings, they have the effrontery to charge him 
with injustice, and accuse him of not giving them 
what they deserve. Such is the language which 
is daily used, and such the way in which the 
Supreme Being is accused of injustice. 

But he who can may make the best of it, by say 
ing that " God is just, and the justifier of him who 
believes in Jesus. Therefore, being justified by 
faith, we have peace with God through our Lord 
Jesus Christ, by whom we have now received the 
atonement." 

I shall now ask, " If God has displayed the plan 
of salvation by the justification of sinners by faith, 
how would it be just to send the very persons be- 
yond the reach of his mercy, who are believers in 
Jesus and justified by faith, and have received the 
atonement by a spiritual application to their 
hearts ? " 

Those who pray in the manner of which I am 
speaking are those who profess to be justified by 
faith ; and can justice demand that true believers 
should be condemned and cast off forever ? Or 
what condemnation is there for them who are not 
under the law, but under grace ; and walk not 
after the flesh, but after the spirit ? I mean why 
are they continually under sentence of eternal 
death? 

According to their own account, justice requires 



180 THE PILGFD1AGE OF A PILGRIM, 



those who profess to be very pious, and pray in 
public vocally, (as well as all others,) to be now 
writhing in the keenest anguish of an endless hell. 
But as they are not there, we must conclude that 
justice is defeated, and its proper victims escape 
with impunity. If this is not charging our 
Maker with injustice, then what is it? And yet 
these people say that he is a just God, and a Sav- 
iour of the world, while at the same time they 
deny both. Bat the following anecdote, on this 
subject, may suffice. 

A few weeks since, while dining in company 
with some Orthodox friends, one of them very 
fashionably apologized for the homeliness of our 
fare, when I observed that I supposed it to be just 
as good as we deserved. Another immediately 
remarked that it was better than we deserved ; 
which, as soon as the cloth was removed, gave 
rise to the subsequent conversation between an 
Orthodox and Universalist. 

EE Do you pretend to believe that God is a 
just being ? 

0. I do not pretend any such thing, for I know 
it is so. 

U. Do you also know that he will do justly? 

0. He certainly will, for he cannot be just un- 
less he does. 

U. Will he give every one his portion in due 
season ? 

O. Yes, I expect he will. 

17. Then why do you say that we have better 
than we deserve ? 

0. Because it would not do for us to have so 



FOR FORTY YEARS. 



181 



bad as we deserve ; for if strict justice was done, 
we should be in hell now. 

U. Then how can God be just and we not 
there ? 

O. Because he is merciful as well as just. 
U. Does mercy prevent justice from taking 
place ? 

O. When justice would cut the sinner down 
in his sins, mercy pleads, and he is spared a little 
longer that he may repent. 

U. You say, in the first place, that God is just 
and will do justly ; and, in the next place, that jus- 
tice is not done, and that it will not do to have it 
done. Does not this look a little like contradic- 
tion ? or like saying that God is both just and 
unjust ? 

O. It does as you state it ; but you do not un- 
derstand it as I do ; and as I cannot convince you 
of your error, I will strive no longer about words 
to no profit, for there is neither sense nor reason m 
your method of arguing. 



I shall here notice something that was said at 
one of the church-meetings, which is not found in 
the record of said meetings, as I intended to notice 
it elsewhere. 

One of the brethren (Captain William Hill} 
asserted, and persisted in the assertion, that if all 
are to be finally saved in another world, it is no 
sort of matter how bad we do in this; and that 
the righteous have a far worse portion here than 
the wicked. To prove his position, he cited the 



1S2 



THE PILGRIMAGE OF A FTLGRIM, 



saying of the apostle Paul, " If in this life only 
we have hope of Christ, we are of all men 
most miserable." He also referred to the fact, 
that the Saviour, who was the best of beings, 
" sweat, as it were, great drops of blood ; " and 
to the apostles and martyrs who suffered and died 
in the cause of Christianity. 

I confess I was rather astonished to hear such 
language from one whom I had previously heard 
say that " whoever takes notice of the ways and 
visitations of Providence must see that people are 
rewarded, even in this world, according to their 
deeds: though what they receive here is not to be 
compared to what will be received in another 
world.'* 

However, to ascribe the heaviest yoke and the 
darkest way to Christians, seems to be in strict 
accordance with the celebrated writings of John 
Bunyan ; for who can imagine or depict a more 
dark, crooked, thorny, or troublesome way than he 
has marked out for the Christian in his famous 
ii Pilgrim's Progress ? ;; 

Only think, gentle reader ! the poor pilgrim was 
sometimes sinking in the slough of Despond; 
sometimes firmly locked in Doubting Castle by the 
giant Despair ; sometimes standing on one foot, the 
other being lifted, and the darkness so intense he 
could neither see nor feel where to put it down : — 
and finally suffered the shameful, undesirable 
death of being hanged. 

I do not speak thus of the above-mentioned 
author to intimate that he did not give a just de- 
scription of what he intended to : for it is, and 
must be acknowledged, a true description of many, 



FOR FORTY YEARS. 



183 



very many, who are called good and faithful Chris- 
tians. 

Such Christians as sometimes believe that a 
few will be saved, and hope that they shall be of 
the number, and then lose that kope, doubt the 
word of God, and utterly deny that he will have 
all men to be saved. 

But if to say that the vicious are happier than 
the virtuous agrees with the word of Bunyan, it 
does not agree with the word of God, which says, 
" Godliness is profitable unto all things, having 
promise of the life that now is, and of that which 
is to come." 

" The righteous shall be recompensed in the 
earth ; much more the wicked and the sinner. The 
fear of the Lord is the beginning of wisdom. 
Her ways are ways of pleasantness, and all her 
paths are peace. The fear of the Lord is to hate 
evil. The curse of the Lord is in the house of 
the wicked; but he blesseth the habitation of the 
just. Enter not into the path of the wicked, and 
go not in the way of evil men. Avoid it ; pass 
not by it ; turn from it, and pass away. For they 
sleep not except they have done mischief, and 
their sleep is taken away unless they cause some 
to fall. For they eat the bread of wickedness, 
and drink the wine of violence. But the path of 
the just is as the shining light, that shineth more 
and more unto the perfect day. The way of the 
wicked is as darkness ; they know not at what 
they stumble.' 5 

The above scriptures " are all plain to him that 
understandeth, and right to them that find knowl- 
edge," and plainly show, whatever man may say 



184 THE PILGRIMAGE OF A FILGRDI, 



to the contrary notwithstanding, that it is better 
for us, even while we live here, to do well than to 
do wickedly, leaving out of the account the crown 
of glory which all believers in eternal torments 
expect to wear (if they get to heaven) in another 
world, as a compensation for their good behavior 
and suffering in this. 

But according to the strict doctrine of Ortho- 
doxy, none of us will get to heaven ; for if justice 
requires that one shall be eternally wretched, it 
does that all shall ; and if Orthodoxy be true we 
shall all be lost, but if scripture, all saved. 

I would ask those who assert that " the better 
we do the worse we fare, and the worse we do the 
better," if they know this by personal experience, 
and feel better when they have done ill than when 
they have done well ? And if they find that the 
way of the transgressor is not hard, but pleasant, 
peaceful, and happy? If they answer in the 
affirmative, it proves, to my satisfaction, that they 
are possessed of a very large portion of the carnal 
mind, which is enmity to God." If answered in 
the negative, it proves just what I expect to prove, 
viz : that they contradict their own assertions, 
and do not believe what they pretend to. 

But plain contradictions in terms is not the only 
way in which they contradict themselves; for I 
often hear them say. ' : Well, if we are only saved 
at last, it is no sort of matter how we live what 
little time we are here, or how much we suffer." 

Ask such if they expect to be saved, and the 
answer will be, " Yes, I hope I shall."' Ask their 
conduct, and what will that say ? Why, it will 
tell you that they are generally as much after 



FOR FORTY YEARS. 



185 



«^meats for the belly, and the belly for meats," as 
much involved in the cares of the world and the 
things that perish, and as much concerned about 
what they shall eat, and what they shall drink, 
and wherewithal they shall be clothed, as the mul- 
titudes, which their religious zeal and charity con- 
demn as fit for nothing but to suffer the "perfct 
fulness of cursedness," without measure or mercy. 

I cannot think such people do seriously believe 
what they so boldly assert ; for, if they do, why is 
it that we see among them so much twisting and 
cheating, that they may become rich in the things 
of this world ? And why is it that the clergy are 
so frequently declaiming against the value of mon- 
ey, calling it " paltry trash," "filthy lucre," &c, 
in order to lessen it in the estimation of others, 
that they may stand a better chance to get the 
more themselves ? 

Here I cannot forbear saying, that I think there 
are many avaricious clergymen, who, because they 
read occasionally a cold sermon on charity to their 
hearers, conclude that they are entirely justified 
without, and excused from the practice of, such 
a virtue ; and their every day deportment plainly 
declares that they possess no more " pure and un- 
defined religion " than many whom they piously 
style heretics, unbelievers, reprobates, and incar- 
nate devils. 

I know that I am sometimes pointed in my 
observations, but let it be distinctly understood that 
I implicate none but the guilty ; and no one has 
a right to my remarks unless he deserves them. 
Therefore, whoever concludes that they apply to 
him, must conclude himself guilty ; and for such 
16* 



186 



THE PILGRIMAGE OF A PILGRIM, 



they are particularly intended. It is my business 
to make a garment of truth, hoping that all whom 
it may fit will be careful to wear it profitably. 

It may be proper to notice the passage of scrip- 
ture adduced to prove that Christians are more 
miserable in this life than others. It may be found 
in 1st Cor. xv. 19. Let us examine the context, 
and we shall find that the Apostle had been speak- 
ing of some who denied the resurrection of the 
dead ; and he concludes, if their doctrine be true, 
that those who believed in the resurrection believed 
in vain, inasmuch as they were found false wit- 
nesses of God, were yet in their sins, and were 
hoping against hope for what they would never 
possess, if the dead rise not. He then very justly 
infers, that if that was the case, they were of all 
men most miserable, for their hope in Christ would 
perish, and the consolations of the gospel, which 
they had hitherto enjoyed, would console them no 
more. 

But, in the 20th verse, he boldly testifies that 
Christ is risen from the dead, and become the first 
fruits of them that slept; and, consequently, their 
hope and faith were not vain, nor were they of all 
men most miserable; for their hope was an anchor 
to the soul, and their faith was the substance of 
things hoped for, the evidence of things not seen. 
For, though they were defamed, reviled, perse- 
cuted, killed all the day long, and accounted as 
sheep for the slaughter, the filth of the world, and 
the off-scouring of all things ; yet they could re- 
joice in tribulation, in everything give thanks, and 
were more than conquerors through him who loved 
. them. 



FOR FORTY YEARS. 



187 



And those who possessed the grace of God, and 
the gifts by grace, to the same extent as did the 
Apostle, were contented in whatever situation they 
were placed, and could say, " I am filled with com- 
fort, I am exceeding joyful, in all our tribulation." 

But it is said the apostles and martyrs were, of 
all men, most miserable, because they suffered, and 
some of them died, in defence of the gospel. But 
if they suffered much, did they not enjoy more ? 
And if, being chastened as a father chasteneth a 
son in whom he delighteth, they sometimes had 
cause to weep ; by the sadness of the countenance 
were not their hearts made better, so that they 
could rejoice with joy unspeakable and full of 
glory? For example, see the devoted martyr, 
Stephen, who, when the Jews gnashed on him 
with their teeth, being full of the Holy Ghost, 
looked up steadfastly into heaven, and saw the 
glory of God, and Jesus standing on the right 
hand of God, and said : " Behold I see the heavens 
opened, and the Son of man standing on the right 
hand of God. Then they cried with a loud voice 
and stopped their ears, and ran upon him with one 
accord, and cast him out of the city, and stoned 
him, calling upon God and saying, Lord Jesus, 
receive my spirit. And he kneeled down and 
cried with a loud voice, Lord, lay not this sin to 
their charge. And when he had said this, he fell 
asleep." 

This great and good man was enabled to rejoice 
amid the severest persecution ; and having com- 
mended his spirit unto him who gave it, he seems 
to have forgotten the extreme suffering of his 
body, and strikingly manifested the spirit of the 



188 



the pilgrimage of a pilgrim. 



Saviour, by spending his last breath in prayer for 
his murderers. He was once dead in trespasses 
and sins, and had been made alive by the words 
which are spirit and life, and had part in Christ, 
who is the first resurrection ; therefore, over him 
the second death had no power. So great was his 
composure and resignation, when his earthly taber- 
nacle was about to be dissolved, that it is not said 
he died, but he fell asleep. Who would not, in 
view of such a death, exclaim, " Oh ! 'tis a glori- 
ous boon to die." 

Another example brought to prove that the best 
men suffer . most was that of the blessed Sav- 
iour, who *• sweat as it were great drops of blood." 
'T is true he suffered, the just for the unjust, that 
he might bring us to God, and on him was laid the 
iniquity of us all. But, it was his greatest pleasure 
to see of the travail of his soul, and be satisfied ; it 
was his meat and drink to do the will of his Father 
in heaven. Heb. x. 9 : " Then said he. lo, I come 
to do thy will, 0 God." And it was his own will, 
as well as the will of his Father, that he should 
lay down his life for the world. John x. 18: " No 
man taketh it from me, but I lay it down of my- 
self. I have power to lay it down, and I have 
power to take it again." 

The following scriptures show that it was also 
the will and pleasure of the Father that the Son 
should receive from men just such treatment as he 
did receive. Isa. iiii. 4: l 1 Surely he hath borne 
our gTiefs and carried our sorrows : yet we did 
esteem him stricken, smitten of God, and afflicted." 
Also, verse 10th : i; Yet it pleased the Lord to 
Iruue him; he hath put him to grief." Acts ii. 



FOR FORTY YEARS. 



189 



23 : " Him being delivered by the determinate 
counsel and foreknowledge of God, ye have taken, 
and by wicked hands have crucified and slain;" 
iv. 27, 28 : " For of a truth, against thy holy 
child Jesus, whom thou hast anointed, both Herod 
and Pontius Pilate, with the Gentiles and the 
people of Israel, were gathered together, for to do 
whatsoever thy hand and thy counsel determined 
before to be done." 

Hence it is obvious, that as the Saviour suffered 
much on his mission to this lower world, he also 
enjoyed the unspeakable satisfaction of doing the 
will of his Father in heaven, and finishing the 
work that was given him to do. And so far was 
he from teaching that the way of the Christian is 
hard, that he taught the way of the transgressor 
is hard, and said unto them u Come unto me, all 
ye that labor and are heavy laden, and I will give 
you rest. Take my yoke upon you and learn of 
me ; for I am meek and lowly in heart, and ye 
shall find rest unto your souls. For my yoke is 
easy, and my burden is light." 

But it is still said, " If we are all to be saved at 
last, it is no sort of matter how we live here." 
People who make such an assertion must be of 
those unto whom blindness in part hath happened, 
having their eyes holden that they should not 
know the Saviour ; but he will be testified to them 
in due time. I cannot see why it is not as much 
matter how we live here if all are to be saved, as 
it is if a part or none are ; unless that part are 
saved by their works, which the Orthodox are un- 
willing to allow in plain words. Even if none are 
to be happy in another world, or even if there 



190 THE PILGRIMAGE OF A PILGRIM, 



were no other state of existence, would it not be 
better to live in peace than in war ? If not, why- 
is it spoken of as being a glorious time when the 
nations shall convert their implements of warfare 
into those of husbandly, and learn war no more ? It 
is no more consequence how we live here, if a part 
are to be saved, than it is if none are, unless (as 
I said before) we are to be saved by our behavior. 
Whether, therefore, we are all to be saved, or all 
lost, does not alter the argument. 

I am confident that those who attempt to confute 
the above reasoning by the rules of modern Or- 
thodoxy, are very ungrateful for, and make very 
light of, the life and blessings which an all-wise 
Creator has bestowed upon us. Can such cite 
the words of Solomon in proof of their position, 
viz : " There is nothing better for a man than that 
he should eat and drink, and that he should make 
his soul enjoy good in his labor. This also I saw 
that it was from the hand of God." 

I wish it to be understood that I do not even 
attempt to argue that firm believers in infinite 
misery, who call themselves Christians, are not of 
all men most miserable ; for I firmly believe, that 
some among them, who are not without natural 
affection, are completely miserable. But I speak 
of those who are true believers in the gospel, and 
not in this life only have hope of Christ for them- 
selves and others, as not being the most wretched 
of mankind. 

I do not suppose that the inhuman murderers 
of the pious Stephen possessed as much enjoy- 
ment in the execution of their infernal purpose as 
he did in the endurance of their unhallowed rage. 



FOR FORTY YEARS. 



191 



They are represented as gnashing their teeth, 
(which expression, the Orthodox tell us, is used in 
scripture to indicate the keenest anguish,) whilst he 
was holding sweet communion with the Father of 
his spirit, and his countenance beaming with ser- 
aphic fire. True, they gratified, in some degree, 
a most malicious, blood-thirsty disposition, by such 
a cruel display of savage barbarity and resentment ; 
but, was Stephen at the same time destitute of 
enjoyment and consolation ? He was not. He 
was filled with the love of God, wdiich passeth 
knowledge, and enabled to rejoice that he was 
counted worthy to suffer for his sake, remember- 
ing the promise, " Lo, I am with' you alway." So 
far were his thoughts from being engrossed about 
himself, that he looked with compassion upon his 
deluded tormentors, and without intimating that 
their crime deserved eternal torments, fervently 
prayed that it might not be laid to their charge. 

I leave the reader to judge whose enjoyment 
was composed of the best materials, and conse- 
quently capable of affording to its possessor the 
most and best immediate happiness and consola- 
tion. 

" What !" says the bigoted, well-meaning heretic, 
" stone a man to death for preaching that every- 
body will be saved ! I do not, I cannot, I will not, 
believe it !" 

But let such an one look around him and see if 
there are not some within the sphere of his per- 
sonal knowledge who personify the Jews that 
gnashed on Stephen with their teeth, when they 
could not resist the wisdom and spirit by which he 
spake. 



192 THE PILGRIMAGE OF A PILGRIM, 



Is it not as reasonable to suppose that the apos- 
tles and disciples were persecuted for preaching 
universal salvation, as it is that they were for heal- 
ing the sick and doing good to mankind ? And 
that the latter appears to be the case, may be seen 
by referring to Acts v. 15—18. 

I do not expect the Jews had any objection to 
having the sick among them healed, but they did 
not like to have it done in that way; they were 
jealous of men possessing such power, lest the god- 
dess Diana should be blasphemed, and the priest- 
craft by which they got their wealth exposed to 
danger. Their greatest enmity and hatred appear 
to have been directed against the doctrine taught 
by the apostles ; for, as they were trusting to their 
own righteousness for salvation, and were unwil- 
ling to receive it in any other way, they accounted 
all who dared to call in question their faith or 
practice, as heretics and unbelievers. And they 
were also very much opposed to the gospel, be- 
cause it revealed peace for them that were afar 
off, as well as for them that were nigh, and de- 
clared that Gentiles, as well as Jews, were heirs 
of salvation, for God was no respecter of persons. 
They were angry, and would not enter into the 
gospel covenant, because the Gentiles, whom they 
despised, and the Samaritans, with whom they had 
no dealings, were to be saved by the grace of God 
even as they. In short, they despised and reject- 
ed the gospel because it did not exclusively favor 
-their particular sect, but revealed and taught Christ 
as the power and wisdom of God, the Saviour of 
the world, and a friend to publicans and sinners. 
Yea, such were the force of education, and dark- 



FOR FORTY YEARS. 



193 



ness of bigotry, that even Peter, and others of the 
brethren, could not believe that the gospel was to 
be preached unto the Gentiles, until it was thrice 
made manifest in a vision; which vision plainly 
shows that all the nations of the earth are, in the 
view of Deity, cleansed from sin, and justified by 
and through faith in him who taketh away the sin 
of the world ; and also, that they will all be re- 
ceived up to heaven in the great sheet, which 
may represent the gospel embracing the four cor- 
ners of the earth, or more properly the Saviour; 
as it is written, ' : He will gather togetiier in one 
all things in Christ" " For as in Adam all die, 
even so in Christ shall all be made alive." 

Now let us draw a comparison between the 
ancient Jews and the modern Orthodox, just to see 
if they bear any resemblance to each other. 

1. The Jews, being ignorant of God's righteous- 
ness, went about to establish their own, expecting 
to be saved by their works ; and that the Orthodox 
are doing the same I think is fully proved in 
another part of this work. 

2. The Jews embraced the letter of the law, 
which is the ministration of death, and rejected 
the gospel, which is the ministration of life, because 
it applied to others as well as to themselves. And 
the Orthodox embrace the traditions of their fathers, 
and preach eternal death and damnation for the 
greater part of mankind, and reject the gospel of 
eternal life and salvation, and the grace of God 
which hath appeared for all men, and by which, 
through faith, all men will be saved. 

I have heard a popular minister assert, in the 
pulpit, that if the Bible taught universal salvation, 
17 



194 



THE PILGRIMAGE OF A PILGRIM, 



he would never open it again. I also heard a 
pious woman say, that if there was no hell she 
would never read the Bible again. 

3. The Jews rejected and slew the Messiah, 
persecuted all, and put to death some, of his follow- 
ers, because they declared him to be the Saviour 
of the world ; and agreed that if any among them 
did confess him to be such, they should be put out 
of the synagogue. And the Orthodox have agreed 
already that if any one among them shall confess 
that Christ is the true Messiah and Saviour of all 
men, especially of them that believe, and will sate 
them, he shall be put out of the chur#h, and con- 
demned as a worshipper of the beast, and unfit for 
any kingdom but that of the devil. Here, thank 
Heaven, their power stops, and the comparison 
fails in regard to external acts of hostility and per- 
secution. 

But I do not impute it to any fault of the clergy 
that the hottest fires of persecution are not now 
naming and " crackling like thorns under a pot," 
with nothing to moisten their rage but the inno- 
cent blood of alleged heretics, even in America. 
Nor do I impute it to a present lack of bigoted zeal 
without knowledge in the faithful representatives 
of the ancient Jews, that all who dare to believe 
and confess that Christ is the Saviour of the 
world are not stoned, tortured, sawn asunder, 
hunted down, and extirpated from the face of the 
earth, with as much fury and rage as were ever 
displayed by Saul of Tarsus ; for I doubt not that 
some are so blinded by the powers of darkness as 
to think that such employment would be doing 
God service. 



FOR FORTY YEARS. 



195 



We have therefore unbounded cause for grati- 
tude and praise to Him who saith, " Thus far shalt 
thou go and no further " that we are protected and 
permitted to live in the enjoyment of good and 
wholesome civil laws, that utterly forbid the effu- 
sion of blood on account of difference in religious 
opinions. 

But if ever the power of priestcraft is allied to 
the civil of our beloved country, then farewell to 
our religious freedom ; for, doubtless, the fagot 
and the stake would quickly witness the enduring 
patience of many a devoted and expiring victim. 

I thus judge and speak from a conviction that 
the cause which has invariably produced such ef- 
fects in other countries would be more than likely 
to produce a like effect in this. But may heaven, 
in infinite mercy, preserve us from such a danger- 
ous combination ! 

4. The Jews were generally unwilling to hear 
the gospel. It is said, in the case of Stephen, 
that they " stopped their ears, and ran upon him 
with one accord." And the Orthodox are very 
averse to hearing the gospel of Universal salva- 
tion. 

I could name many instances of a private char- 
acter that have occurred since I became a believer, 
but have not time. I will relate one of a public 
nature, which I believe to be true. 

An Orthodox clergyman, who recently preached 
in the town of Newfield, in this state, being 
about to go on a mission in quest of something 
that his hearers were unable to give him enough 
of, addressed them in nearly the following man- 
ner : "My beloved hearers, — Existing circum- 



196 



THE PILGRIMAGE OF A PILGRIM, 



stances make it my duty to be absent from you a 
short time : and as I am about to depart, I have 
one request to make, with which I charitably 
expect you will comply. It is this : I wish you 
not to neglect assembling yourselves together at 
this place on every Sabbath during my absence, 
even if you have no regular preaching; for some 
of you can pray, and some can read and exhort, 
and it may be the means of keeping the society 
together, and of doing much good. But if any of 
you have such itching ears that you must needs 
go to some other meeting, T positively request 
you to go to none except the Calvin istic Baptist. 
If any of you go to the TJniversalist meeting, I 
never desire to see you in this place again. My 
request is now before you ; you know my will, 
and happy are ye if you do it ; and, finally, 
farewell." 

But this is not a solitary instance of such an 
exhortation, for I believe it is a general practice 
among the clergy to warmly advise, and almost 
positively forbid the people to attend to the preach- 
ing of the gospel of universal benevolence and 
salvation, or even to read the productions of those 
who advocate such a glorious gospel. For they 
very well know that if the people hear for them- 
selves, their very formidable weapon of misrepre- 
sentation will become utterly useless. 

But the Salvationists are not all against whom 
they warn us, for the church in this place has 
endeavored to prevent me from going occasionally 
to hear a Baptist minister, of Saco ; and I was 
once reproved by a minister for daring to leave 



FOR FORTY YEARS. 



197 



his meeting for half a day, to hear the Eev. Mr. 
Johnson, an Orthodox minister, of Saco. 

I should really think that a preacher who has 
any pretensions to modesty would be ashamed to 
look a man of common sense in the face and say 
what amounts to this : " It is your duty to attend 
my meetings, to hear me preach, and nobody else, 
unless I see fit to exchange. Anything short of 
an implicit compliance, I consider as an utter dis- 
regard and breach of your covenant promises and 
obligations." 

Enough, I trust, has been said to show that the 
Orthodox personify the ancient Jews, by stopping 
their own ears, and striving to prevent others from 
hearing a gospel which embraces as its object the 
salvation of publicans and sinners as well as 
Jews. 

From the foregoing statements and comparisons, 
as well as from many other things and circum- 
stances that might be written, it is evident to me 
that the sect of Christians who call themselves 
Orthodox bears a striking resemblance to the 
ancient Jews in many particulars. It is not, there- 
fore, to be wondered at that such a people are like 
the troubled sea, whose waters cast up mire and 
dirt; or that we so often hear them complaining 
of their way, which is hard, and their burden, 
which is grievous to be borne ; or asserting that 
those whom they call heretics and unbelievers 
have less trouble, more consolation, and are much 
less miserable, than themselves. The reason is 
obvious — it is because they, like the Jews, do 
not enter into the rest that remains for the people 
of God, on account of their unbelief. And, as 
17* 



19S 



TEE PILGRIMAGE OF A PILGRIM, 



they think themselves the only Christians in the 
world, ir is not strange that we hear them ex- 
claim, " Christians are of all men most misera- 
ble ! " 

I do not expect, in this small work, to advert, 
in a particular manner, to half the objections 
against, or considerations in favor of, either Uni- 
versalism or Orthodoxy, but shall pass to notice 
what is usually the last plea made against Uni- 
versalism, which is, " Well, if it is true, it won't do 
to preach it." This objection almost invariably 
introduces a conversation like the following: 

U. Then what must we preach? 

O. Why, we must not preach that. 

U. Must we, then, preach a lie, instead of 
truth ? 

O, We certainly must not. 
U. Then, if Universalism is true, why not 
preach it ? 

O. Because it will have a very vicious and im- 
moral tendency. 

U. If we faithfully preach the truth, are we ac- 
countable for the effect it produces ? 

O. We are not ; for ;£ Paul may plant, and Apol- 
los water, but God alone can give the increase." 
But Universalism always has a bad effect, and, 
therefore, cannot be true. 

U. Why does it have a bad effect ? 

O. Because it encourages folks to sin, by teach- 
ing that all will be saved. 

U. Do you expect to be saved? 

O. I have a hope that I shall. 

U. Do you find that such a hope leads you in- 
to temptation, and causes you to sin ? 



FOR FORTY YEARS. 



199 



O. I do not. I confess I am very ungrateful, 
but I cannot be so much so as to sin, wilfully, 
against the infinite love and mercy that will final- 
ly bless me with salvation. 

U. Then is it not uncharitable to conclude 
that others will be encouraged to sin by being as- 
sured that infinite love and mercy will finally bless 
them with salvation ? Is it reasonable to suppose 
that one will love another the less, for being told 
that we are all the children of one common Parent, 
who loves us all with an unchangeable love, and 
will, eventually, subdue our evil dispositions — 
make us to see eye to eye, to be of one heart and 
mind, and gather us all together in one fold, that 
we may glorify, praise, and enjoy him forever? 

O. Such doctrine will do well enough for some, 
but not for all to believe ; for there is no threaten- 
ing against sinners, or terror to dissuade from 
sin. 

U. We cannot express every part of any doctrine 
in one short sentence : but, as to terror and threat- 
ening, true Universalism is always a terror to evil- 
doers, and a praise to them that do well, and 
threatens that every one shall be rewarded accord- 
ing to his works, and, by no means, escape the just 
punishment that his sins deserve. It also teaches 
that the goodness of God leadeth to repentance, 
and not the fear of an endless hell. But I must 
object to your doctrine, as having a bad tendency 
in the world. 

O. My doctrine a bad tendency ! I don't see 
how. 

U. Yes, I believe your doctrine has a bad, very 
bad tendency. For, in the first place, mankind 



200 



THE PILGRIMAGE OF A PILGRIM, 



are apt to partake of the spirit of the God in whom 
they believe ; therefore, if they believe in a God 
who loves a few of mankind, and hates the rest, 
they are very likely to go and do likewise ; which 
will tend to promote anything but " peace on earth, 
and good will towards men." And again, your 
doctrine teaches that sin is pleasant in this life, 
and that we may sin as much and as long as we 
please, (provided we do not happen to die,) and 
then, by a momentary repentance, save ourselves 
from all the punishmentthat justice requires, andour 
crimes deserve, and be rewarded with a crown of 
glory and eternal life. 

And it also teaches that a very vile sinner is in 
a fairer way to heaven than one who behaves well ; 
for I have heard preachers say, " There is more 
hope of a sinner's being converted, who is openly 
vicious and profane, than of one who is upright 
and moral in his external deportment ; and this is, 
certainly, encouragement to sin, with a witness. 

And, moreover, it is a great cause of mental 
derangement, and many parents, acting under its 
immediate influence, have cruelly murdered their 
children, and themselves ; and many who were 
once bright ornaments to society are now deplor- 
able, wretched, miserable maniacs, wandering from 
place to place, or confined in narrow cells, exhibit- 
ing, in awful colors, the direful consequences of 
preaching what is called the glorious gospel of 
peace and salvation. 

And again ; it is, probably, the greatest and most 
successful manufactory of Atheists, Deists, Infi- 
dels, and unbelievers of every description, now in 
operation in Christendom, if not in the world. I 



FOR FORTY YEARS. 201 

do not say it is the ivhole cause of such doctrines, 
but that it is a very great cause. For many can- 
did, inquiring minds, that would joyfully embrace 
the gospel as the standard of their faith and prac- 
tice, if they knew its author to be such a being as 
he is, on hearing his character described by the 
peace "destroying angels" of John Calvin, are 
struck with horror and disgust; and, believing 
that the Bible does actually reveal a being of infi- 
nite cruelty, they very rationally reject it alto- 
gether, and, consequently, are led to wander in the 
cold, dark, cheerless wilderness of infidelity, and 
say, in their hearts, " There is no God." 

These are some of the numerous instances in 
which your doctrine has a bad, vicious, immoral, 
and shocking influence ; whereas Universalism is 
free from deserving such imputations. 

O. I never viewed my doctrine, as you call it, 
in such a light before ; but if it is liable to some 
objections, yours is subject to many ; therefore, if 
Universalism is true, it won't do to preach it. 

The reader will perceive that the argument 
ends just about where it began, as it regards the 
Orthodox, who, in the various windings of contro- 
versy, will acknowledge and admit enough of 
divine truth to constitute the belief of a liberal 
Christian; and then, after all, and without dem- 
onstration, pertinaciously adhere to his first nar- 
row-contracted and limited principle. The best I 
can say of such is, " There is none so blind 
as he that is perfect" in his own view, and wil- 
fully shuts his eyes against the light of reve- 
lation, and stops his ears lest the voice of infinite 
mercy should reach his heart, and constrain him 



202 



THE PILGRIMAGE OF A PILGRIM, 



to abandon some of the traditions of his fathers ; 
therefore, " he that is ignorant, let him be ignorant 
still ; and he that is filthy let him be filthy still," 
if he will not be reclaimed. 

The reader will probably recollect that my re- 
quest for a certificate, signed by the moderator 
and brethren of the church, stating the reason of 
my suspension, was refused, and I was referred to 
the church record for information. 

Our present minister, Mr. Merrill, (who, by the 
way, is very much respected and beloved for his 
very exemplary walk and conversation among us) 
has very politely furnished me with a copy of so 
much of the record as relates to my case, which I 
shall here subjoin. 

" September 27th, 1831. The committee (this 
committee was appointed at a previous meeting, 
consisting of brethren Ralph T. Jordan, William 
Hill, and Nathaniel Emery) visited Brother Abra- 
ham Norwood, Jr., concerning whom, it is report- 
ed he is a Universalist. He told them his belief, 
and said he was ready to come before the church 
and state it to them. Being present, he was re- 
quested to state his belief, particularly in regard to 
the doctrine of universal salvation. After much 
caviling, and many equivocations, he did state, 
explicitly, that he believed all would be saved. 

" Many questions were asked, and much conver- 
sation was had with him, but all to no purpose. 
His case was deferred to an adjournment of this 
meeting. 

" October 17th. Met according to adjournment. 
Brother Abraham Norwood, Jr., being present, his 



t 



FOR FORTY YEARS. 



203 



case was taken up. His belief was the same as 
at the previous meeting". Much time was spent in 
trying to convince him of his error ; but all in 
vain. 

" It was, therefore, stated to him, that the church, 
at their next meeting, would be under the neces- 
sity of suspending him from their communion, if 
he continued to believe as at present. 

" Voted, To adjourn this meeting to immediately 
after the next preparatory lecture. 

"November 10th. — The church met at the meet- 
ing-house, immediately after the preparatory lec- 
ture, according to adjournment. The case of 
Brother Abraham Norwood, Jr., which had been - 
deferred, was resumed. After considerable time 
spent in defending the position that there will be 
no punishment or suffering for sin in the world to 
come, and in endeavouring to invalidate the argu- 
ments and scriptures brought to the contrary, it 
was moved and 

" Voted, That Mr. Abraham Norwood, Jr., be 
suspended from the fellowship of this church, for 
avowing and maintaining a doctrine in direct op- 
position to their, and his former, confession of 
faith. A true copy. Stephen Merrill." 

This appears to be a fair record, though in 
rather " short metre." If the reader pleases, he 
can turn to the first part of this work, where the 
"much caviling and many equivocations" are re- 
corded. As to my " endeavoring to invalidate 
scriptures," I remark, that I have no desire to 
weaken the force of any scriptures, but only wish 



204 



THE PILGRIMAGE OF A PILGRIM, 



to have it directed to its proper object, and applied 
where it belongs. 

In conclusion, I can truly say that I do not 
attach the least possible blame to the brethren of 
this church for their public, conduct towards me, 
for I do believe they acted conscientiously, being 
" zealous! f affected; " And although I cannot sub- 
scribe to every article of their creed, nor believe 
everything that they profess to, yet I do not find 
it in my heart to cherish any unfriendly feelings 
rewards them : but, on the contrary, those of peace 
and good will: and I have no reason to think that 
they are not by them reciprocated, for I do not 
doubt but that they verily thought they were 
ik doing God service." 

If. in this short work, I have said anything that 
seems to contradict the above language, let it be 
remembered that it is not against them personally 
that I have written, but against the erroneous 
doctrine they advocate. It would probably have 
spared them some trouble had I requested a dis- 
mission, and one reason that I did not was that I 
was perfectly willing to see what would be done 
in such a case. It is now said that I am " sus- 
pended from the church." 

This is a prominent part of Orthodox discipline, 
of which I never approved, and for which I can 
see no good reason, although it has long been 
practised. Suspension is a sort of half way house 
between the church and the world, into which 
some of the bad ones are sometimes put ; but if all 
who deserve a seat there, by violating the " Ortho- 
dox church covenant," should be accommodated, 
it would necessarily be a very large building, and 



FOR FORTY YEARS. 



205 



the church, consequently, a very small one. But, 
as we are frequently told that there is no middle 
ground between heaven and hell, — that we are 
either fit for one or the other — I can see no good 
and sufficient cause why the Orthodox, or any- 
body else, should create such a place between the 
church and the world, which are considered to 
contain the righteous and the wicked, the saints 
and the sinners. 

By the word suspend I understand to hang; and 
why the church can want the bad ones hanging 
to it as a dead weight, is something that I am un- 
able to comprehend. However, I shall trouble 
myself no more about it at present ; but as they 
have found considerable difficulty in hanging me, 
I will save them the trouble of cutting me down, 
by thus publicly declaring myself entirely free 
from their rule, discipline and authority. 

Although marry and various religious opinions 
are extensively prevalent in our day and genera- 
tion, yet I fervently hope that the happy time is 
hastening when strife and discord will be no more 
— when all shall be gathered together in one, and 
know Him whom to know is life eternal — when 
" all the ends of the earth shall remember and turn 
unto the Lord ; and all the kindreds of the nations 
shall worship before thee" — when all flesh shall 
see the salvation of God, and be no longer subject 
to bondage through fear of death — and, finally, 
when tears shall be wiped from off all faces, and 
" every creature which is in heaven, and on the 
earth, and under the earth, and such as are in the 
sea, and all that are in them, will be heard say- 
ing, Blessing and honor, and glory and power, be 



206 THE PILGRIMAGE OF A PILGRIM, 



unto him that sitteth upon the throne, and unto 
the Lamb forever and ever." 

I will" conclude with a poetical dialogue, written 
by the author, and published in the " Maine Dem- 
ocrat," when his trial was pending before the 
church ; — 

REASON AND PREJUDICE. 

Once Prejudice and Reason stood, 

Conversing, face to face, 
In nothing like a wrathful mood, 

Till Truth came near the place. 

Lo! there is Truth, mild Reason saidj 

I know her by her dress ; 
Upon her lovely form is laid 

A robe of righteousness. 

And on her head a crown she wears. 

Bright as a summer's morn ; 
And in her proffered hand she bears 

A rose without a thorn. 

Behold how beauteous are her feet ! 

And words of peace she brings ; 
Her voice proclaims, in accents sweet, 

" Glad tidings of good things." 

It is not she, said Prejudice ; 

It is not, cannot be • 
For I have heard her oft described, 

And know it is not she. 

Truth comes in a most haggard guise, 

To hide her lovely form • 
"With flaming vengeance in her eyes, 

Like lightning in a storm. 

Around her feet are burning coals, 

Her hand upholds a dart • 
"While awful, just destruction rolls 

Out of her head and heart. 



FOR FORTY YEARS. 



207 



She comes not like a summer's day, — 
She comes to bless but few ; 

This is what my grand-parents say, — 
I know it must be true. 

REASON. 

If Truth is such a hateful guest, 

Then she and I must part ; 
I 'd sooner spurn her from my breast 

Than clasp her to my heart. 
But those that seek to find her so, 

And their grand-pare,nts ape, 
May often talk, but never know, 

'About her dress and shape. 

PREJUDICE. 

I own she 's lovely to the view 

Of Faith's discerning eye, 
Although she comes to bless but few, 

And cause the rest to die. 
And some there are who do not see, 

And think her beauties few ; 
But though it is not so with me, 

I fear it is with you. 

REASON. 

That I am wrong and you are right, 
You think, but must confess 

I saw her clad in garments bright, 
You in a " haggard" dress. 

If you are right and I am wrong, 

This shall decide the case : — 
Just prove to me, in language strong, 
It was not Truth who passed along, 
So plain, before my face. 

PREJUDICE. 

Well, that is quite an easy task, 

As one I find in ten ; 
I '11 prove the very thing you ask, 

By two substantial men. 



208 



THE PILGRIMAGE OF A PILGRIM. 



A great divine has written much, 

And did not write in vain, 
That her dark mystery is such, 
Should she approach us to a touch, 

We could not see her " plain." 
Besides, it was not she, I know, 

But cheated were your eyes j 
A certain preacher told me so, 

And one that never lies. 

REASON. 

Such proof as that I can't receive 

As any proof at all ; 
So, if you would make me believe, 

Quote Matthew, Mark, or Paul. 

PREJUDICE. 

That is as true as Gospel facts, 

^Believe it now or not ! ) 
Recorded in the book of Acts, 

And I will tell you what : — 
There is no reason in your talk, 

Nor sense m what you say ; 
I am in haste — and so must walk, 

I wish you, sir, good-day ! 

Exit — in a huff. 

reason — (alone.) 

Alas, alas ! poor Prejudice ! — I find 

He always was, and always will be, blind; 

The seeds were sown in childhood and in youth - 

Unhappy man ! he does not know fair Truth. 

He bows to men — will kiss the serpent's rod, 

And nought can change him but the love of God. 



CHAPTER VII. 



Visits Rev. H. Ballou — Is advised to preach — Studies with 
Rev. S. Cobb — Preaches in Annisquam and other places — 
Extract from a sermon — Visits Cape Cod — Preaches in 
Saco, Me. — Spends a winter in Annisquam — Urged to re- 
main — Farewell sermon — Removes to Cape Cod — Oppo- 
sition — Success of the cause — Churches built — Singular 
incident at a funeral — Extends his operations — More oppo- 
sition — Method of treating it — Elder Wood's conduct — 
Meeting disturbed by converts — Affairs in Brewster — Ex- 
citing conferences — • Ministerial experience — Amusing inci- 
dent — - Happy death — Temperance matters — Great evils of 
Intemperance — Creeds against conduct^ and conduct against 
creeds — Pilgrimage on the Cape ends. 

When this pamphlet was ready for the press, 1 
did not wish to act hastily in its publication ; and, 
having no Universalist friend at hand, with whom 
to consult, I proceeded to Boston, and introduced 
myself to the Rev. Hosea Ballou, whom, until then, 
I had never seen. He kindly examined a portion 
of my manuscript, bestowed his approbation, and 
expressed a wish to see it published. " But," said 
he, " I have something in my mind of more im- 
portance than this. Our denomination is in great 
want of preachers. You are yet young. There 
are enough to catch fish besides you. My advice 
is, that you commence preaching, and I doubt not 
you will be successful, useful and prosperous." 

I was surprised to hear this veteran of the cross 



210 THE PILGRIMAGE OF A PILGRIM, 



advise me to commence immediately preaching the 
Gospel, assuring me of success. Had he advised 
me to commence a preparation for the minis- 
try, I should not have been so much astonished; 
for, while I was with the Orthodox, (so called,) I 
had become accustomed to it, having been solicited 
many times to allow myself to be educated for the 
ministry, by the " Home Education Society." But 
I always declined, for two reasons : 1st, I did not 
feel it my duty: and, 2d, a complaint in my head 
made it improper for me to study deeply. 

But Mr. Ballou would take no excuses, and 
insisted that nothing would prevent my preaching 
but " want of a disposition" Thinking of other 
business and engagements, I observed, " I have 
not time to preach." " Time !" said the venerable 
theologian ; " you have all the time that anybody 
has; you have the whole." True, I felt a great, 
desire for the world to rejoice in the truth, but was 
not satisfied of its being my duty to proclaim it 
publicly. The spirit was willing, but the flesh was 
weak. I promised to reflect upon the subject, and 
call again. During this interview with Mr. Bal- 
lou, I saw also Rev. Benjamin Whittemore, now 
of Lancaster, Mass., and they have both been my 
unwavering friends from that time to the present ; 
and I hope never to forfeit their confidence and 
esteem. 

I called on them again, in a few weeks, and 
receiving the same advice, I resolved to pursue the 
course recommended, and devote myself to the 
work of the ministry, trusting in Him who hath 
chosen the foolish things of the world to confound 
the wise ; and the weak things of the world to 
confound the things which are mighty. 



FOR FORTY YEARS. 



211 



Pursuant to this resolve, I returned to the East, 
and soon arranged all my business affairs to my en- 
tire satisfaction. On the 5th of July, 1832, receiv- 
ing directions from the ministering brethren of Bos- 
ton, and being by them commended to the grace of 
God, I went to Maiden, with a letter of introduc- 
tion to Rev. S. Cobb, who agreed to board, advise, 
instruct and assist me, in preparing for the ardu- 
ous and responsible duties of the gospel ministry. 
I had been there but a few dajs before I was called 
on to officiate at the funeral of a young lady, in 
Medford, whose name I have forgotten. Though 
the performance of funeral services was new to 
me, yet I found no difficulty in my first effort. 

In the latter part of this month I found myself, 
for the first time in my life, in the desk of a ten> 
pie dedicated to the worship of God, in the town 
of Woburn, Mass. I preached through the day, to 
an attentive audience of perfect strangers. I met 
with no difficulty, nor was I particularly agitated, 
except being annoyed a little at the commence- 
ment of the services, by certain men who sat in 
their pews reading their newspapers. But when 
they found I was a young man, and not to be 
trusted without watching, they laid their papers 
aside, and watched me throughout the day. 

On'the 12th of August, I delivered the message 
of God's grace in Hingham ; and, on the 26th of 
the same month, by invitation from the society, I 
found myself in Annisquam, my native parish, 
preaching the word to a full house. I will give 
an extract from a discourse delivered there, as 
follows : " But no man knoweth what a day may 
bring forth. It is not in man that walketh to di- 



'212 



THE PILGKDIAGE OF A PILGRIM, 



rect his steps. The ways of God are wonderful, 
past finding out. Had some prophet declared to 
me, a few years since, that after beating about 
upon the tempestuous ocean a great part of the 
time for sixteen years, I should become an humble 
instrument, in the hand of God, to declare his 
unsearchable riches to the sons of men, — had I 
been told, that after being a fisher of fish for so 
long a time, I should become a 'fisher of men,' 
and spread the gospel net thus early in life, — I 
should have been as much astonished as was 
Hazael when Elisha assured him that he should 
be king over Syria. But so it is; and here I am 
with my hook securely bent upon the gospel line, 
and well baited with the truth of heaven. And I 
confidently hope, that while the frail vessel of this 
earthly tabernacle shall ride upon the sea of exist- 
ence, I shall be enabled, by the grace of God, to 
cast my net upon the right side of the ship — ■ 
enclose a great multitude of fishes — and draw 
them, by the cords of love, from the stagnant wa- 
ters of superstitious fear, that they may drink 'of 
the pure river that flows from the throne of God, 
and swim delighted and happy in the boundless 
ocean of salvation. And even one year since, I 
possessed no more thought of corning among you 
as I have come, than did any of you." 

I will give another extract. It refers to my first 
Sabbath there. " Here were assembled those with 
whom, in life's young morn, I met so frequent at 
the village school — with whom I sported, played, 
and passed full many a giddy, happy hour, in 
youth's bright, halcyon days. And here were faces 
that were once familiar at the slightest glance, but 



FOR FORTY YEARS. 



213 



now grown strange, unknown, by absence long — 
by manhood's noble brow — by anxious care, or 
toil, or withering grief, or nature's sure decay. 
And here were aged men who also saw me ere 
from my cheek the tears and smiles of infancy and 
childhood had departed. They saw me when a 
tender youth, led by a father's hand, and with my 
presence their remembrance fled ; but now, when 
recollection had again returned, they looked, and 
thoughtfully exclaimed, 6 Is that the boy? 1 And 
here were those whose well remembered features 
time nor absence could efface from memory's page. 
And here were kindred, too, bound to my heart by 
tender ties, whose fervent prayers arose to heaven 
for my success — whose hearts were filled with 
deep solicitude lest I should begin to build and be 
unable to finish — lest I should strive to rise only 
to sink the lower. And here were strangers, who, 
till then, knew not that I existed. 

" In short, here were relatives and strangers, 
friends and neighbors, rich and poor, old and 
young, wise and unwise ; and some of almost every 
grade and station of life, assembled from various 
motives, to hear a weather-beaten fisherman at- 
tempt to speak of the goodness of God to man, and 
proclaim the joyful tidings of a world's salvation. 

" And, brethren, what think ye were my emo- 
tions, when, young and inexperienced, I arose, and 
beheld every eye of a crowded audience fixed on 
me with an unwavering gaze ? I was enabled to 
remain unmoved, undisturbed as the unruffled sea, 
when not e'en a gentle zephyr plays upon its sur- 
face. My heart was fixed, trusting in the Lord; 
and I could adopt the language of the poet : 



214 THE PILGRIMAGE OF A PILGRIM, 



" < Through many dangers, toils and snares, 
I have already come ; 
His grace has led me on thus far, 
His grace will guide me home.' " 

I remained at Annisquam three Sabbaths, and 
then, being sent for, went to Brewster, by packet, 
and, on the 20th September, 

For the first time, I stood on the shores of Cape Cod, 
To deliver a message of mercy from God. 

I spent two weeks on the Cape, and returned to 
Maiden. After preaching in Maiden, Milford, 
Stoughton, Lowell, and other places, 1 went to 
Saco, Maine, having been repeatedly invited to do 
so. Sunday, Nov. 11th, I preached the word in a 
large hall, which was perfectly crowded in every 
accessible part. There were present many of my 
acquaintances, and some of the members of the 
church from which I was suspended, — having left 
their own meeting to attend mine. I felt much 
freedom of speech, and in the morning addressed 
them from Gal. iv. 16 : " Am I, therefore , become 
your enemy because I tell you the truth?" Here 
my book had then lately been published, and with- 
in a few miles of here my trial for heresy had 
taken place. I therefore thought the text an ap- 
propriate one, and I endeavored to make the ser- 
mon as much so as possible. In the afternoon, 
my text was Gal. iii. 17. 

Rev. Jason Whitman, Unitarian, very kindly 
appointed a meeting of his own at some other 
place, that we might have the use of his church 
for an evening service ; and, as he informed me 
the next day, he would have attended himself, only 



FOR FORTY YEARS. 



215 



his meeting could not be deferred. The church 
was thronged. I have preached in Saco and 
Biddeford many times since. In these towns there 
is now a good Universalist society. Their church 
is in Saco. 

The last of November I returned to Annisquam, 
having agreed to preach for the society there dur- 
ing the winter ; it having been destitute, of a pas- 
tor since the death of the lamented Rev. Ezra 
Leonard. I spent the winter very pleasantly, in 
attending to my private studies, and public duties. 
The society treated me with great kindness, and 
gave me much encouragement. By their charity 
and kind feeling, they inspired me with such con- 
fidence, that when I entered the sanctuary to 
speak before them, I always felt certain that they 
would make the best of my performances. There, 
doubtless, was a stronger sympathy between us 
from the fact that many of them were of the same 
oocupation which I formerly pursued ; and their 
conduct seemed to say, " A preacher hath the 
Lord our God raised up unto us like unto our- 
selves ; him will we hear." The society shares 
largely in my fondest recollections, and there are 
many friends deeply embalmed in my most affec- 
tionate remembrance. 

During the winter I received several communi- 
cations, urging me to revisit Brewster early in the 
spring, with a view to assuming the pastoral care 
of the Universalist church and society in that 
town. I consented to do so, for I felt a sort of 
irresistible impulse urging me to that course. Be- 
sides, I was engaged but three months only where 
I then was. When it became known that I thought 



216 THE PILGRIMAGE OF A PTLGEII.I, 

of departing, the society was taken by surprise, 
and made every proper effort that a society could 
make to have me remain, or, at least, promise to 
return after I had made my visit to Cape Cod. 
Even after I had preached a farewell sermon, 
they urged me by various motives — passed a res- 
olution of satisfaction with ray past services — 
offered more salary than there was a probabil- 
ity of my receiving whither I was bound, &c, &c. 
Perhaps I did wrong to leave this good people ; 
but I felt as if duty impelled me, so that I could' 
not remain, nor consent to return, though they 
generously offered to wait for me till the next 
January. Since then they have several times in- 
timated to me their wish for my return. 

I must indulge myself by giving an extract or 
two from my concluding sermon. In regard to 
my public communications I observed : tk You 
know, brethren, that when I came to you I came 
not with excellency of speech, and enticing words 
of man's wisdom; nor did I attempt to speak 
great, swelling words of man's vanity; but my 
desire was to preach the truth in simplicity and 
purity, and to enforce it by sound argument, 
scripture, and reason ; employing language that 
all could comprehend. My endeavor has been to 
declare the wisdom of God in demonstration of 
the spirit, that your faith should not stand in the 
wisdom of men, but in the power of God. 

" I have not attempted to excite your admiration, 
secure your attention, and elicit your praise, by 
continually shrouding some newly invented theory 
in the fascinating habiliments of fine-spun speech- 
es, and deeply-studied strains of captivating elo~ 



FOR FORTY YEARS. 



217 



quence ; but I have rather sought to win your 
esteem and good will, the honor that cometh 
from God, and the approbation of my own con- 
science, by declaring the truths of the gospel with 
great plainness of speech. 

"H* *H* 

" I am now about to leave you, to take up my 
abode in a land of strangers ; and He only, who 
knows all things, knows if ever again I shall stand 
in this sacred place, and my voice be heard with- 
in these consecrated walls. This brings to mind 
again our text: ' Finally, brethren, farewell £ and, 
in the words of an apostle, permit me to exhort 
you to ' be perfect, be of good comfort, be of one 
mind, live in peace, and the God of love and 
peace shall be with you.' Be perfect in every good 
word and work. Be of good comfort, inasmuch 
as ye are assured that your hopes and faith are 
built upon the sure foundation, Jesus Christ, him- 
self, being the chief corner-stone. Be of one 
mind, inasmuch as you know that you are en- 
gaged in a good cause, and that your labor is not 
in vain in the Lord. Strive together for the faith 
of the gospel. Be firmly and inseparably united 
in your exertions to sustain the cause, and to sup- 
port the preaching of the word among you. If 
you neglect this, grievous wolves will come into 
the fold, not sparing the flock. False doctrines 
and diversity of opinions will spring up among 
you, and your society be scattered. But I hope 
better things of you, and things that accompany 
salvation, though I thus speak. I trust that when 
my presence is with you no longer, God will, in 
answer to your prayers and efforts, send you a< 



218 



THE PILGRDIAGE OF A PILGRIM, 



good and faithful servant, who will not shun to 
declare his whole counsel. 

" 1 Finally, brethren, farewell? Unto you wno 
are advanced in life, and unto you whose locks 
are whitened by the frosts of time, permit me, 
with profound respect, to say a few words before 
we part, to meet again, perhaps, no more forever. 
You have lived long in the world, and, according 
to the course of nature, will soon have numbered 
the few remaining days of your earthly pilgrim- 
age. It is well for you to take a retrospective 
view of your past lives. And if you have been 
grateful for blessings, penitent for sins, and have 
walked uprightly and humbly before God, who 
has so kindly preserved you, blessed are ye, and 
happy will be your reflections. But if, on the 
other hand, you have been wicked, impenitent, 
ungrateful, and unjust, let the decline of life ad- 
monish you that it is high time to change your 
course, and attempt to make some amends to the 
w r orld for the injuries you have done. Then will 
you be prepared to lie down in peace upon a bed 
of sickness, and resign your wasting flesh to the 
narrow house appointed for ail the dead. Then 
your last days will be your best days, and the 
fervent prayer be answered of him who now 
respectfully and affectionately leaves you. with the 
words of an apostle, 1 Finally, brethren, fare- 
well ! ' 

<; You who are in the prime of life, and you 
who are but just engaging in the busy scenes 
of manhood, I would tenderly and earnestly en- 
treat to walk in the path of the virtuous — go 
not in the way of the ungodly — strive against 



FOR FORTY YEARS- 



219 



sin — follow peace with all men — seek far wis- 
dom from above to direct you, and for grace to 
enable you to resist all the evil temptations to 
which you are exposed, and let your trust and 
confidence be in the God of heaven. Thus will 
you enjoy peace of conscience, the approbation 
and blessing of God, and the respect of men, and 
"your path will be as that of the just, shining 
brighter and brighter unto the perfect day. Now, 
unto you, in all the ardor and affection of one of 
your companions, I breathe for the present, and 
perchance forever^ a final and pathetic farewell, 
farewell ! 

" You who are yet but little children, and who 
have so often sat, silently, to listen to my voice, go 
on, and still continue to do well, not only while 
you are in the house of God, but wherever you 
may be. Obey the commands and listen to the 
advice of your parents and instructors. Always 
be good and obedient children, and then, when 
you become men and women, you will be wise, 
virtuous, and happy. I am now going to leave 
you, and so farewell ! 

" Unto you who have so sweetly and harmoni- 
ously conducted our devotions, while chanting the 
delightful praises of the dear Kedeemer, we are 
all indebted. And I doubt not that I express the 
cordial united sentiment of ail, when I say that 
you possess my sincere and warmest thanks, and 
good wishes for your future welfare. 

" ' Finally, brethren, farewell ! ' And may you 
all, old and young, male and female, be directed 
by the grace of God, and surrounded by his rich- 
est blessings. 



220 



THE PILGRIMAGE OF A PILGRIM, 



u And though I must leave you, and bid you farewell. 
And come not again at the sound of your bell ; 
Long, long may you meet here, to sing and to pray, 
And be in the spirit upon the Lord's day. 

** I go, — yes, I go to the shores of Cape Cod, 
To spend, and be spent, in the service of God ; 
I leave you, I leave you 5 in peace may you dwell ; 
Once more, then, adieu ! fare ye well ! fare ye well ! " , 

April 14, 1833, I commenced my labors on Cape 
Cod, by preaching in the Universalist church in 
Brewster, from Acts x. 29 : " I ask, therefore, for 
what intent ye have sent for me ?" The society- 
was small, but zealous and united, and able to 
have preaching but one half the time ; the other 
half I was to spend in Chatham and Orleans. I 
preached in Chatham, ten miles from Brewster, a 
part of the time for two years, when the society 
became either able or willing, or both, to have 
preaching every Sabbath, and Bro. A. P. Clev- 
erly became their pastor. They have had preach- 
ing ever since. 

In Orleans, six miles from Brewster, a very 
small society was organized hx April, 1833. I 
labored with them a part of the time, and the 
society and the congregation increased. The 
opposition was bitter and unprincipled ; but the 
hand of the Lord was with us. Our meetings 
were held in a school-house, until the frame of a 
church was erected and boarded, when we imme- 
diately assembled within the walls of our own 
sanctuary to worship. We had previously applied 
for an occasional use of the Methodist house, (a 
part of which was owned by Universalists,) but it 



FOR FORTY YEARS. 



221 



was utterly refused us, although they seldom used 
it themselves. 

Some of the professedly pious around us . were 
unceasing in their opposition, and our house was 
called by some most singular names, such as 
"Save All," "Devil's Nest," "House of Hell," 
&c, &c, I was told that one man said he could 
not pray as he wished to about a vessel that was 
sent east to bring the materials for building our 
house, because he had a son on board. I suppose 
the poor man wished to pray for the vessel to sink, 
but was afraid bis. son would get into diffi- 
culty. This may be regarded as a striking in- 
stance of natural affection. But the man was an 
ignorant Christian, and ought to be "-converted 
over again," or he would have just told the Lord 
either to take his boy to heaven, or let him escape 
on the main hatch, or some other part of the wreck, 
and then his prayers would not have been hin- 
dered. This would have been an easy matter, but 
I suppose it did not occur to him in season ; so 
the vessel arrived, and the house was built. But 
even then he might have done as some of his 
brethren did in Chatham. I was told that the 
night before the Universalist house was raised 
there, they got upon the frame and prayed that it 
might never go up. But there are some prayers 
that it would be best not to have answered, and 
so the house went up, without accident, on the 
next day. I believe that some prayers effect but 
very little. 

However, in Orleans we took liberty to attend 
to our own affairs, and not having religion enough 
to quarrel about, we got along finely. Many 
19* 



222 



TEE PILGRIMAGE OF A PXLGPdri, 



souls were converted and brought to a knowledge 
of the truth. On the 6th of November our temple 
was dedicated, and there was great joy among the 
believers, whose numbers daily increased, and the 
house was thronged through the winter. In the 
following spring, they settled a preacher, and have 
been blessed ever since with a constant ministra- 
tion of the word. 

I should, perhaps, have stated before, that soon 
after I commenced my studies with Brother Cobb, 
I received a vote of fellowship by the Boston As- 
sociation of Universalists, and in June o, 1833, 
was ordained, at a session of the same body, held 
in Haverhill. Mass., some time after I commenced 
my labors at Cape Cod. 

When Orleans and Chatham were provided 
with preaching constantly, I directed my attention 
to other portions of the heritage. I was called to 
Yarmouth-port, ten miles from Brewster, to attend 
the funeral of Mrs. Edward Thacher. who had 
been a most amiable woman, and one of the few 
firm, understanding Universalists of the village. 

The house was filled with people, and many 
were in the front yard. I stood in a door-way to 
address them and offer prayer. An incident oc- 
curred which may be interesting to a clerical 
reader, if I ever have one. While engaged in 
prayer, I had referred to most of the relatives, when 
I heard a voice saving. Brother Norwood, there is 
the old lady, who expects to be mentioned in your 
prayer. She is a Universalist, and will feel badly 
if you don't mention her. I was afraid you had 
forgotten her, and so I thought I would mention it 
to you." The person speaking had placed him- 



FOR FORTY YEARS. 



223 



self by my side, and uttered these, and other words, 
m my ear, speaking rapidly, but making very slow 
progress, as he was a little excited, and quite a 
stammerer. I heard what he said, but gave no 
intimation of it, but kept speaking just as if 
nothing was happening, until he had got through, 
when I brought in the desired case, by referring 
to the individual as "last though not least, in our 
petition." It was, however, a rather hazardous 
experiment to make upon a young preacher in a 
strange place, as it might have embarrassed and 
stopped him instantly, in which case the remedy 
would have been worse than the complaint. 

But few Universalist sermons had been preached 
here. In the evening I lectured in a hall, and 
appointed to preach there on a future Sabbath; 
after which, I continued to preach there occasion- 
ally. At first, the meetings were small, with no 
singing, and very few females ; but they gradually 
increased, until the hall was crowded, the singing 
good., and the females occupied their full share. 
Numbers were converted from the other sects. 
Deacon Joseph Hawes, an aged and excellent man, 
was cast out of the Orthodox church for attending 
and paying at our meeting. 

A society was organized, and in November, 
1836, a meeting-house was dedicated, in which I 
preached a portion of the time, until I left the Cape. 
Meanwhile I labored in South Dennis, where a 
small society was organized. My introduction 
there was on this wise : Having no engagement 
for a Sabbath, I went there, without notice or in- 
vitation, on a Friday. Comparatively few Uni- 
versalist sermons had been preached here, though 



224 THE PILGRIMAGE OF A PILGRIM, 

there were some excellent friends. Notice was 
given, and in the evening I preached in an acad- 
emy, to a very small audience. On the next, 
evening, the audience was larger. The Orthodox 
minister, Mr. Sanford, preached there the next 
morning. After he had stated the arrangement 
of his discourse, he discovered me among his hear- 
ers, and immediately changed his plan, neglected 
his manuscript, and spoke nearly an hour against 
Universalism. In the afternoon, my turn came, 
and I examined his discourse and gave a reply. 
In the evening, Mr. Sanford held another meet- 
ing there, and thus Universalism found its way 
amidst showers of partialism. I preached here 
occasionally, and sometimes statedly, until I left 
the Cape. Since then, they have built a fine 
church. I was there on a visit when it was com- 
pleted but not dedicated, and had the pleasure to 
enter in and preach the Gospel for the first time. 
Rev. J. B. Dods had been there a short time be- 
fore, but declined preaching in it, thinking it would 
be improper, before its dedication. I was asked 
my opinion, and, turning to a mother, I inquired, 
" Do you think it improper to wash your child before 
it is sprinkled or baptized ?" ;; No 3 certainly not," 
was her reply. The doors of the sanctuary were 
thrown open, and we entered in and rejoiced to- 
gether, no man forbidding, and none of us being 
injured. 

I preached also in North and East Dennis, and 
reorganized there a society that had long re- 
mained dormant. Our meetings were held in 
school-houses. In short, I preached in almost 
every town and village, and in every other place 



FOR FORTY YEARS. 



225 



where a meeting could be got up in all that region. 
Seldom a Sabbath passed but that I preached three, 
and sometimes four sermons. And my missionary 
efforts were in no wise confined to the Sabbath, 
for I travelled, and talked, and preached, a great 
many other days and nights, especially in the last 
two years of my residence there. I have, many a 
time, preached the gospel from house to house 
through the day, held a public meeting in the 
evening, and then conversed with inquirers, at my 
stopping place, till past midnight. I have slept in 
nearly a hundred houses on the Cape, and prob- 
ably preached in more new places there, and 
formed acquaintance with more individuals, than 
any other preacher of the Universalist denomi- 
nation. I frequently met with both private and 
public attacks and opposition, from persons of var 
rious denominations, not excepting the Mormon- 
ites ; but sometimes, nay, almost always, they 
proved merely a flash in the pan, and I got along 
without serious injury. 

I will mention a case or two. One afternoon, 
in Yarmouth-port, a'brother came to the desk and 
informed me that a Mr. Joselyn, a Methodist 
preacher, was present ; that he had come with the 
express understanding that, by his own particular 
request, he should have liberty to speak and to 
propose questions. I was really glad to see him 
there, as I had an account to settle with him for 
certain boastful sayings, which he had uttered to 
certain of my hearers in Brewster. After I had 
spoken an hour, I gave liberty, and the eyes of 
the crowded audience were turned upon my oppo- 
nent. I again arose, and urged any who pleased, 



226 



THE PILGRIMAGE OF A PILGRDI, 



to use the liberty; but there sat friend Joselyn, 
and he could not be raised, his courage having 
cooled down to the freezing point. The fact was, 
he knew more about Universalism, after hearing 
the discourse, than he did before, for I mentioned 
some things for his especial benefit. On another 
occasion, two of their preachers came, but not one 
of them could be prevailed on to speak. 

At another time and place, a man arose at the 
conclusion of my discourse, and, in a severe man- 
ner, made a short speech, and proposed a question. 
I replied : and proposed to him a question ; a thing 
I frequently take liberty to do in such cases. He 
retorted, and i again rejoined. This was continued 
for some time, when, as he could not conclude what 
to say next, he stopped the controversy by remain- 
ing silent. " If the brother has no more to say," I 
observed, "we will unite with him in prayer, and 
close the meeting." He declined, in a hasty and 
unpleasant manner. I urged the request, and he 
again declined. " I understood you," said I, i; that 
you was a praying man. and that Christians ought 
always to pray : and you accused us of not being 
a praying people. I hope you will not utterly 
refuse to pray with us." 

Well, the man did pray : — a short prayer, 't is 
true, but the best he had to offer, and, I have no 
doubt, the most effectual prayer on himself that he 
ever uttered. He was probably not aware of the 
unkind spirit in which he had assailed me, until 
called upon to pray. This request was perfectly 
unexpected, and brought him to an understanding 
of himself. He did not dare to address the Deity 
in the spirit which he had indulged towards a fel- 



FOR FORTY YEARS. 



227 



low-creature, in defence of his religion. No won- 
der he declined, and that it was some time before 
he could tranquillize his mind enough even to 
make an effort to offer prayer. It was a severe 
lesson to him, but I think he learned so much from 
it that he will not again be caught in meeting in 
such an unprayerful condition. 

It has been my common practice to invite a 
public opposer to pray, at the conclusion of the 
controversy; and I believe it is usually beneficial, 
though sometimes an excited opponent will say 
improper things even unto the Lord. Controver- 
sialists, on all subjects, but especially on religious 
ones, should be careful always to debate in the 
spirit of prayer. Much is lost by not attending to 
this. It is a common saying of the hearer, that 
he can tell who gets defeated by seeing who gets 
mad first, even if they debate in an unknown 
tongue. The moment a debater becomes angrily 
excited, his adversary has the advantage. Hence 
he may be considered fortunate who has not re- 
ligion enough to get angry about. 

I once heard the Rev. Mr. Thompson, (Christ- 
ian) then of Fall River, tell his congregation, that 
he wished that meeting to be emphatically a prayer 
meeting. Praying, and not talking, w r as the re- 
ligious thermometer by which the true degree of 
spirituality in the meeting could be ascertained. 
" Any body," said he, " can get up and gabble, gab- 
ble, gabble, to his fellow-men ; but come to talk to 
God is an altogether different matter ; this tries his 
religion." 

I will relate an instance of opposition that man- 
ifested itself in a different manner from the pre- 



223 



THE PILGRIMAGE OF A PILGRIM, 



ceding. In the winter of 1835, two clergymen 
of the Christ-ian order. Elder Wood, of Fairhaven, 
and Elder White, of Mattepoisette, called on me, 
and introduced themselves. I had seen one of 
them before, but did net instantly recognize him. 
They stated that they called on me, being perfectly 
unacquainted with any one else, and believing me 
to be a liberal man ; that there was no society of 
their order on the Cape, and they had come to dis- 
seminate their doctrine. 

I gave them a cordial welcome ; took them to 
visit some of the neighbors ; entertained them- 
selves and horse while they pleased to stay ; as- 
sured them that the people of the Cape were a 
good people, and deserved the best doctrine : that 
we would listen to theirs, and if it appeared bet- 
ter than we had now, receive it ; offered them the 
use of our church, and to circulate a notice of a 
meeting for them in the evening. But they de- 
clined my offer, as they said they wished to go 
further before holding a meeting. I then offered 
them letters of introduction to excellent individu- 
als in East Brewster and Orleans, who would treat 
them with the utmost hospitality, and require 
nothing in return but to converse with them on 
the new doctrine, whose claims they had come so 
far to establish. This offer, also, the}' declined, 
but for what reason I am unable to say, unless they 
thought this excess of kindness, in an opposer, 
was a delusion of the adversary to draw them from 
the path of duty. However, I bade them " God 
speed," as far as their doctrine was right, and they 
departed with expressions of thankfulness. 

In April, 1S36, I was on a preaching excursion 



FOR FORTY YEARS. 



229 



in New Bedford, Rochester and vicinity. One 
evening I had an appointment in a school-house 
in North Fairhaven, where Universalism had sel- 
dom been preached. Learning that Elder Wood 
preached in the same school-house a part of the 
time, and that his dwelling-house was near, I sent 
to inform him that I should be happy to see him 
at meeting. I could not call on him, conveniently, 
as I had to preach a funeral sermon in Taunton 
in the course of the day, and dm not arrive at my 
appointment till night. 

Arriving there alone, I found the house occu- 
pied, in a noisy manner, by nearly twenty young 
persons of both sexes. Most of them were very 
well dressed, and, I was told, belonged to some of 
the most respectable families in the neighborhood. 
Notwithstanding my presence, and their being 
spoken to by two or three individuals, they con- 
tinued to act in a most perfectly unbecoming man- 
ner. They were all upon one side of the room, 
and as the congregation gathered together, the 
tumult increased, for no one who possessed the 
authority had the disposition to prevent it. A 
deacon was present, (I think he belonged to Elder 
Wood's church,) but I believe he came on purpose 
to see the row, as he made no effort to allay it. 
The females were quite as forward, brazen-faced, 
and disturbative as the males. 

Finding it impracticable to conduct religious 
exercises under such circumstances, I stood out 
upon the floor, and gave notice to that effect. 
" But," continued I, turning to the disturbers, 
"there are some young people here, who, among 
other things, have repeatedly inquired, ' What is 



230 



THE PILGRIMAGE OE A PILGRIM, 



to be your text? 5 For their especial gratification, 
and I hope benefit, I will name it thus: 'There 
were certain lewd fellows of the baser sort,' — of 
both sexes 1 " I proceeded briefly to point out to 
them the impropriety of their conduct, the dis- 
grace they were bringing upon themselves, their 
friends and their neighborhood, and the probable 
unhappy results that would accrue from such a 
course ; and concluded by giving them the best 
advice in my power. During the address the 
noise measurably subsided, and the countenance 
of one after another of the females fell and 
blushed, and its owner sneaked away from her 
guilty companions, until but three or four re- 
mained with the rest of the " lewd fellows." 

When I had ceased, one of them said, in a 
bite-me-nose-offish sort of way, " Well, we have 
had a sarmon ; we ought to give thanks ! " Another 
voice exclaimed, in the same dragon-snappish tone, 
"We thank you for your sarmon!" I replied, 
mildly, as though I took it all in earnest, " I am 
glad, my young friends, that, vicious as you appear, 
you hare yet grace enough to be thankful for 
anything; but, especially, for good advice, which 
we all see you need more than anything else — 
except the practice of it." 

As I was about retiring from the house, a man, 
who stood near the door, expressed regret that the 
meeting was prevented, and observed, " Sir, those 
young people are church-members; they were all 
converted and baptized, last winter, by Elder 
Wood." " I have no doubt of it," said" I. He 
seemed astonished at my credulity, and I explained 
by saying : " In the first place, I have no doubt of 



FOR FORTY YEARS. 



231 



their conversion, for by nature people are not made 
so bad; and, in the second place, I have no doubt 
they were converted by Elder Wood, for, had the 
Lord converted them, they would have been made 
better, and not worse." 

I understood that Elder Wood was about home, 
and I am suspicious that the disturbance was the 
result of the deliberations and advice of older 
heads and worse hearts than those directly en- 
gaged in it. I suppose the agents and the actors 
all thought they were , doing the Lord service, to 
keep the dreadful doctrine out of their neighbor- 
hood, by any means in their power. As I depart- 
ed, " thinks I to myself," " Well, if these are the 
fruits of Elder Wood's doctrine, we can well dis- 
pense with it on Cape Cod. To render good for 
evil is God-like ; to render good for good is man- 
like ; to render evil for good is devil-like." Elder 
Wood may make the application. 

But I must not stop, at present, to particularize 
more cases of opposition upon the Cape. 

I have before stated that: the society in Brews- 
ter was small, but united and zealous. They had 
passed through many trials and difficulties, and 
had been peculiarly unfortunate in the loss of val- 
uable members, by death and removal. While I 
was with them this fatality continued. During 
my stay it lost more by deaths and removals than 
were at church when I preached my introductory 
sermon ; so that, although we had occasional addi- 
tions, our numbers, on the whole, were not greatly 
increased. Nevertheless, we enjoyed much spir- 
itual happiness and consolation, in the observance 



232 



TEE PILGRIMAGE OF A PILGRIM, 



of the ordinances of the gospel, and the means of 
grace. 

We had an organized church, Sabbath school 
and ladies' sewing circle. And then we had very 
many precious conference meetings, which warmed 
and encouraged our hearts, and were the means 
of bringing numbers to rejoice in the truth. 

In these meetings we were seldom troubled for 
want of speakers. Both male and female spoke. 
At first I had doubts as to the propriety of females 
speaking in meeting. I called a council of the 
preachers of our faith in all that region, and some 
other persons, to consider the subject, and it was 
decided, unanimously, that females should not only 
be allowed, but encouraged, to speak in social con- 
ferences. Bro. Cleverly, of Chatham, observed 
that he should be very glad to have females speak 
in his meetings, but the trouble with him was to 
persuade even the men to do so. The fact with 
me is different. I have never lived with a society 
where we have not had excellent conference meet- 
ings, or where there has been any particular diffi- 
culty for want of speakers. Some of the women 
on the Cape are the best instructed in the word of 
God, the •• most mighty in the scriptures," of any 
that I ever saw. In our conferences I have seen 
the spirit of devotional enthusiasm rise as high 
as seemed in any wise proper. I have no doubt 
that I could have raised a very great excitement, 
even without the doctrine of endless misery, had 
I been disposed to put forth such exertions, and 
employ such means, as were put forth and em- 
ployed while I was with the Orthodox. But I was 



FOR FORTY YEARS. 233 

apprehensive that converts might be made too 
hastily. 

I will state one case, just to illustrate what I 
mean, and to show that an excitement could have 
been raised. One evening a woman came, for the 
first time, to one of our 'conference meetings. 
(They were held in school and private houses, in 
various parts of the town.) She had never heard 
Universal] sts speak before. Her disappointment 
was such that her feelings became powerfully ex- 
cited. I noticed her while addressing the meet- 
ing — saw her eye moisten with tears, and kindle 
with enthusiasm. When I paused, she could 
refrain no longer, but arose, and vainly attempt- 
ed to give utterance to her conflicting thoughts 
and feelings. But she could only exclaim, in the 
most agitated manner, " Glory to God ! glory to 
God ! There is religion among the Universalists ! 
I know it ! I have found it — I have found it ! " 

Towards the close of the meeting she became 
more composed, and " related the exercises of her 
mind," in an intelligible manner. She had heard 
much said against Universalists ; had, at last, 
determined to hear them for herself ; had looked 
forward to this meeting with deep solicitude ; had 
many things to prevent her attendance, but over- 
came them all ; found that the spirit and religion 
of Christ were with us ; had felt them in her own 
soul as she never had before ; praised God that 
she had been brought in among us to " experience 
religion," and to rejoice with "joy unspeakable 
and full of glory ; " exhorted us to press on, and 
entreated us to pray for her, that her faith fail not, 
20* 



234 THE PILGRIMAGE OF A PILGRIM, 



but that she might be strong therein, giving glory 
to God, &c. &c. 

Others were converted about the same time, but 
not in so sudden and prominent a manner; and I 
believe they all, or nearly so, remain firm unto 
this day. 

I do not wish to see either men or women so 
much excited that they cannot reason correctly and 
understanding^ , but I know that much more might 
be done than is done, without danger of this 
extreme. Admitting that our ministers are all 
spiritually pious men, — and they all either are or 
ought to be, — I am certain, that if they would ex- 
ert themselves zealously and perseveringly, as dG 
many of the clergy of other sects, they would be 
utterly astonished and rejoiced at the happy and 
gracious fruits of their own doctrine and efforts, 
above and beyond what they have ever witnessed, 
or perhaps anticipated. I know that our clergy 
have done much, and I also know that they may 
accomplish much more, for truth, religion and 
humanity. 

During my stay upon the Cape, I had a great 
variety of experience in the clerical life — its joys, 
sorrows, duties, cares, comforts, pleasures, perplex- 
ities, disappointments, and poverty. But I was 
measurably prepared for all these things, and did 
not regret having devoted myself to the work ; for 
I believed the grace of God was sufficient for me, 
and that the cause prospered in my hand, through 
the Divine blessing, whilst I labored faithfully to 
perform the duties that devolved upon me. 

True, I found much bigotry and opposition to 
contend with, but I found also many true and 



FOR FORTY YEARS. 



235 



warm hearts to support and encourage me. And 
I saw many individual cases where foes became 
my friends. I will mention one of many. I was 
called occasionally to visit a lady whose health 
w r as feeble. She was an excellent woman, a firm 
Universalist, and the mother of a small family. 
I noticed that her mother, who belonged to the 
Orthodox church, always left the room, if she 
happened to be in, when T entered. One clay the 
sick one observed, " I am unable to attend meet- 
ing, and I wish therefore you would* read and 
explain to me the 25th of Matthew." I took the 
book, and most cheerfully did as she desired. I 
think no one else was present. I sat some dis- 
tance from the lady, and, as I read, explained, in 
a clear, distinct voice. I was proceeding as earn- 
estly and innocently as might be, when instantly a 
door, leading to the kitchen, burst open, and the 
mother stood before me. Her hair was dishev- 
elled, her countenance glowed with unpleasant 
excitement, her dress was loose, wet, and untidy, 
and in an upraised hand she grasped a dripping 
floor-cloth. Her eyes sent forth into mine a look 
of pity, scorn and defiance. Gracious mercy ! 
what in the world is coming now? thought I, as 
she spread herself before me, large as life ; but 
surely, this large open Bible will protect me from 
an assault and battery with that wet mop-rag ! 
There was time to think no more before her pent 
up spirit found vent in the following manner : 
" It 's all a lie ! It 's all a lie ! It is n't so ! I 
know better! You don't understand it! You 
don't explain it right !" &c. &c. The moment I 
discovered the beginning of a cessation to this 



236 



THE PILGRDIAGE OF A PILGRIM, 



salutation, " Good morning, madam; how do you 
do, Mrs. C ?" said I, in the gentlest manner and 
kindest tone, and just as if nothing had happened. 
Had she been shot, she would not have stopped 
more suddenly. The cloth fell from her hand; 
she trembled, sallied towards the open door, and, 
recovering herself, " OA/" said she, in an entirely 
altered tone, " good morning, sir ! " " Don't be in 
a hurry," said I ; " please take a chair, sit down, 
and make yourself at home. I believe you was 
not in when I called last." She was perfectly 
overcome, and instantly did as I requested, apolo- 
gizing for her hasty and untidy appearance. " Oh f 
no matter about that," said I ; " my mother and sis- 
ters all had either to ' clean house' or go untidy. 
I have been reading and explaining a chapter to 
your daughter, and whilst you are resting I will 
resume it. I do not now understand it as I did 
when I belonged to a branch of your church ; but 
then, by talking it over together, perhaps we shall 
get some new light upon the subject." 

She listened to me very attentively ; and, al- 
though she did not become a believer, she was, 
ever after, a warm personal friend, and willing to 
converse with me on religious subjects. But I 
must not stop to relate incidents of this character, 
though J could give many in which the individuals 
concerned became not only personal friends, but 
true believers in and firm supporters of the doc- 
trine. I select this instance because of some 
peculiarities about it. The fact was — and I should 
have mentioned it before — the old lady was in 
an adjoining room, engaged in her domestic duties, 
and, overhearing my conversation, listened until 



FOR FORTY YEARS. 



237 



she became perfectly excited by what she thought 
my heretical exposition, and her anxiety for her 
daughter's spiritual welfare overcoming every 
other consideration, she burst into the room, as 
stated above. The daughter afterwards died, re- 
joicing in the faith. I saw her a few days before 
her death, early one Sabbath morning. She was 
raised up upon her bed, and was singing aloud 
when I approached the house and entered the 
room. " I am singing the praises of the Lord,'* 
said she. " They used to tell me that I could not 
sing; but I can sing now, and I will sing the 
praises of my God ! Would not you, Brother 
Norwood ?" u Yes, certainly," said I ; " sing and 
be happy, sister." 

" Sing on your heavenly way, 
Ye ransomed sinners, sing ; 
Sing on, rejoicing every day, 
In Christ, the eternal king. 

¥ Sing of his dying love, 

Sing of his rising power, 
Sing how he intercedes above 

For us, whose sins he bore." 

By her request, I then read her some beautiful 
hymns, suited to her condition, which she truly 
enjoyed. I left her singing, and before I saw her 
again, her voice was hushed in death, and her 
emaciated frame enshrouded in the habiliments 
of the grave ; and her spirit, emancipated from its 
tenement of clay, was, I trust, tuning its celestial 
harp with the spirits of the just made perfect, and 
the angels about the throne. I have witnessed 
many happy death-bed scenes, and know that Uni- 
versalism will do to die by as well as to live by. 



233 



THE PILGRIMAGE OF * A PILGRIM, 



Bat I must continue my narrative. Being op- 
posed to rum-drinking, I took a deep interest in 
the temperance cause. While in Annisquam, a 
temperance society was formed in the parish in 
which I labored. Soon after my settlement in 
Brewster, I gave an address on the subject. Two 
original hymns were sung, which I wrote for the 
occasion. Forty-five names were added to the 
pledge. I have continued to lecture occasionally 
upon the subject, ever since. In many cases I 
have found free admittance into houses owned by 
partialists, but in a few I have been denied their 
use when applied for by a temperance society. 

Intemperance is an evil which affects the vital 
interests of all classes of the community, and of all 
denominations of Christians. 

Even though we, as individuals, " touch not, 
taste not, handle not," the liquid fire-water, still we 
are affected by its baneful influence, so long as it" 
is used by any of our fellow-men around us. 

It is an evil that mingles in with all the great 
and small events of human life ; worse, if possible, 
than the loathsome frogs in the kneading-troughs 
and bed-chambers of the Egyptians. 

It debases the noblest specimens of humanity, 
enervates and prostrates the strongest and most 
exalted intellects, weakens and sunders the highest 
and holiest ties, crushes and tramples on the fond- 
est and most confiding hearts, and, like an early 
frost or blighting mildew, cruelly blasts and withers 
the fairest flowers of hope, and love, and joy, that 
spring and bloom beside the pathway of our earthly 
pilgrimage. 

The judge and the culprit, the lawyer and his 



FOR FORTY YEARS. 



239 



client, the king and his subject, the merchant and 
his customer, the physician and his patient, the 
minister and his hearer, — yea, all classes and pro- 
fessions, — have bowed submissively to the iron 
sceptre of this despotic tyrant. 

This evil practice affects us in a thousand ways 
that cannot here be named, — mentally, morally, 
physically, and financially. 

And as it is an evil that thus affects us all, all 
are called upon to unite in efforts for its complete 
extinction. 

And it would seem, to the mind of the philan- 
thropist, that, however widely religionists may dif- 
fer in their faith and practice, in religious matters, 
here is a cause in which all can unite in the most 
perfect harmony, and labor together with untiring 
patience and perseverance. But, alas ! this is not 
universally the case ; for even clergymen have scorn- 
fully refused to labor in this good cause with others 
of a more liberal faith. 

Instances are fresh in my remembrance — though 
I am happy to say they are becoming less common 
— in which men of the class and faith alluded to 
have closed their churches against temperance 
lectures, and repeatedly refused to offer prayer in 
temperance meetings, simply because the individual 
about to lecture possessed views of theology more 
liberal than their own. 

I remember, however, no case in which a Uni- 
versalist clergyman has refused to associate and 
labor with respectable ministers of other denomina- 
tions in the prosecution of this good work. 

But it is not my object, in this work, to detail 



240 THE PILGRIMAGE OF A PILGRIM, 



the moral delinquencies of preachers of other de- 
nominations. And besides, I .remember that our 
own clergy are not as free from transgression as 
they should be. I think, however, that a majority 
of the clergy of all sects are, in the common ac- 
ceptation of the phrase, good men. I have found 
worthy ones among all with whom I have asso- 
ciated. But that some are a disgrace to them- 
selves, to their profession, and to the world, cannot 
be denied. And, as a body, I think them far 
behind what they should be in purity and holiness 
of heart and life, — too cold and sluggish, and 
time-serving in regard to the important moral sub- 
jects that agitate the present age, and call for 
their exertions and assistance, as Freedom, Tem- 
perance, Peace, &c. 

I have no doubt that the Universalist clergy 
do more, according to their numbers, for the suc- 
cess of these objects, than the clergy of any other 
sect ; but, compared with the respective doctrines, 
our practice is very far behind that of our theo- 
logical opposers. For our doctrine requires every- 
thing of us in these matters, and theirs of them 
nothing. 

I think the man who believes God will enslave 
countless millions to all eternity, with "heavy 
chains, tormenting racks, and fiery coals," and that 
there will exist an eternal warfare between him, 
the Creator, and them, the created, violates, de- 
stroys, makes shipwreck of his creed, the moment 
he denounces slavery and war, and pleads for uni- 
versal liberty and peace. He tramples ruthlessly 
upon the example of the God whom he professes 
to worship and to follow, and resolves and dares 



FOR FORTY YEARS. 



241 



to be a good man in spite of his theology. On 
the other hand, a believer in universal and eternal 
liberty and peace is recreant to his faith, false to 
his profession, if he does not exert himself to bring 
"peace on earth, good will to men," " liberty to 
the captives, and the opening of the prisons to 
them that are. bound." But while some possess 
a Universalist creed and partialist hearts, others 
possess a partialist creed and Universalist hearts. 
The former are bad, and the latter good, in spite 
of their doctrines. One creed is better than the 
heart that owns it, the other worse. God grant us 
all good creeds and corresponding hearts ! 

At length the time came for me to depart from 
this " er d of the earth" to another field of labor. 
Reasons that appeared to me sufficient induced 
me to disregard the most earnest solicitations to 
remain, seconded by a promised increase of yearly 
income. I accordingly took leave of the societies 
in Brewster and Yarmouth-port, with which I was 
then connected, in July, 1837, having resided in 
Brewster four years and three months- — a longer 
period than any other preacher of our order ever 
lived there before or since. When I went to the 
Cape, I found there three Universalist meeting- 
houses, and one preacher, Brother John M. Spear, 
who lived in Hyannis, fifteen miles from Brews- 
ter. I left six meeting-houses, and six preachers, 
t — when the vacancy occasioned by my removal 
was filled. Thus the Lord owned and blessed 
the means, and prospered the cause. 

I do love old Cape Cod, the place where the 
pilgrim fathers first set foot upon the sands of 
America. I do love the good old Cape, where, 
21 



242 



THE PILGRIMAGE OF A PILGRIM 



for years, I strove to upbuild a cause that I once 
labored to destroy, and went forth zealously, bear- 
ing precious seed. I cannot think upon this part 
of my pilgrimage without exciting in my bosom 
fond and pleasant recollections. Sweet and thril- 
ling memories come, almost unbidden, gushing 
up from the deep well-springs of my heart, and 
placing before me countenances of dearly loved, 
though absent friends. 

Yes, I do love old Cape Cod, with its good, 
social, open-hearted benevolent inhabitants, — its 
bold, enterprising men, and its neat, industrious 
women. I left many precious and excellent friends 
when I left the Cape, and they have repeatedly 
invited me to return and dwell again upon its 
sandy but hospitable shores. As yet, however, 
divine Providence directs my footsteps in other 
paths, and I can only pray with fervency for the 
choicest blessings of benignant heaven to rest upon 
the inhabitants of old Cape Cod ! 



CHAPTEE VIII. 



Removes to Marblehead — Installation — Successful efforts — 
Sabbath school, Conferences, &c. — Support of clergymen — 
Duties of ministers and people — Dissatisfaction — Dismis- 
sion — Reflections — Bitter opposition — Scene in a Baptist 
vestry — Visit to Nantucket and Martha's Vineyard — Ex- 
tracts from journal — Ichabod Norton, Esq. — Preaches to Gay 
Head Indians — Taunton, Mass. 

My affairs were soon settled, my debts all paid, 
and on the 17th July, 1837, I left Brewster, in the 
packet schooner Patriot, Captain Barna Paine, (a 
good friend of mine,) and on the 19th landed in 
Marblehead, Mass., having previously received a 
unanimous invitation to take the pastoral charge 
of the Universalist society in that town. 

I was welcomed by many warm-hearted friends, 
who were waiting to receive me, and was installed 
over the society, October 18th. Sermon by Bro- 
ther Benjamin Whittemore, — prayer by Brother 
Thomas F. King. 

The society and meeting-house were both new. 
I commenced work (for there is always enough to 
be done in a new society) immediately on my 
arrival. But I cannot stop to note the particulars 
of my pilgrimage in this town. A leaf or two 
from my journal, of Oct. 1, 1S39, will tell the 
substance of the story, in short metre ; and so here 
it comes. " Since my arrival here from Brewster, 
I have had the pastoral care of the ' First Univer- 



244 THE PILGRIMAGE OF A PILGRIM, 



salist Society,' which never before enjoyed the 
labors of a settled preacher. 

" Their meeting-house was dedicated in March 
last ; but much of the expense remaining 1 unpaid, 
and a great dearth arising in the money market, 
we have had considerable trouble from that quar- 
ter, as the house has been more than once adver- 
tised for sale. However, divine Providence has 
succeeded and blessed our efforts, so that the 
society- — or, rather, perhaps I should say, the con- 
gregation — has increased from 75 to 225 male 
members, and females in proportion. (I have a 
statement of this fact from the treasurer of the 
society.) A prosperous Sabbath school is estab- 
lished, unto which are attached nearly 150 chil- 
dren and 30 teachers. The library contains 292 
volumes, besides a good supply of lesson books. 
The average attendance of scholars, thus far, this 
season, is 95. It was thought, by friends, when I 
commenced the school, that there might be 50 or 
60 scholars induced to attend. An interesting and 
profitable prayer or conference meeting has been 
held weekly for about nine months, in private 
houses, as we had no vestry. As many as 23 of 
the brethren have spoken in this meeting, and 
some of them have prayed. The meetings are 
holden, whether I am present or not. They speak 
and pray remarkably well. Some have been truly 
converted, and some even of our opposers confess 
that our society has done much good in town. 
Many infidel papers were taken when I came, but, 
with two or three exceptions, they are all stopped, 
and gospel papers come in their stead. Numbers 
have abandoned their infidelity, and professed re- 



FOR FORTY YEARS. 



245 



ligion before the world. One of this number has 
commenced preaching- the Gospel. A church has 
been organized ; Sabbath school teachers' meetings 
have been held ; a Bible class, also, is established, 
which embraces many of the teachers, and meets 
weekly when the evenings are sufficiently long. I 
have always attended its meetings, when not par- 
ticularly prevented. I have, I believe, failed but 
twice of being in the Sabbath school, from begin- 
ning to close, since its organization, unless out of 
town. This was necessary, as the teachers were 
all inexperienced in the work. I have had lectures 
on Sabbath evenings, almost without exception, for 
five months in a year. I have done this so that 
when the seamen were at home they might have 
as many privileges as possible, and because a 
peculiar disposition exists among this people to 
attend evening meetings, and some would hear on 
such occasions that would not on any other. 

" I have, time and again, commenced my even- 
ing discourse at precisely 7 o'clock and spoken till 
past 9 to a crowded and perfectly attentive audi- 
ence. These discourses were given on exciting 
occasions, either when some subject was handed 
me for discussion, or when replying to some public 
attack. However, I am always sure to stop before 
I tell an audience I think they are weary, or beg 
them to have patience and hear me a little longer. 
It is uninteresting, if not useless, to talk to people 
when it requires patience on their part to listen. 
I think evening lectures in this new society have 
done much good, — although in an old and well 
established society it might not be necessary to 
give so many. As another means of doing good, 



246 THE PILGRIMAGE OF A PILGRIM, 



I have circulated religious tracts, pamphlets and 
papers, and sent out many on board the fishing 
vessels. I have visited the people at their homes, 
in trouble and in joy, as much as I could consist- 
ently with my other engagements, and more than 
preachers generally visit. I have always been 
received with a cordial welcome. 

" I regard parochial visits, when properly con- 
ducted, as the best means of inducing people to 
attend meeting: for, if the minister visits them, 
they will be likely to visit him, and so vice versa ; 

— this is ' human nature.' I am satisfied that a 
good, faithful, social, instructive minister, even if 
he is a good public speaker, can do more towards 
building up a society in the week than on the 
Sabbath ; and that, therefore, a settled clergyman 
who devotes much of his time to writing books, or 
editing periodicals, however abundantly he may 
extend his influence and usefulness abroad, is not 
so directly useful to the society over which he is 
placed as if his time was occupied differently. 
However, when a clergyman is poorly supported 
by a society with which he labors, it is doubtless 
his duty to seek some other resources. And I 
would prefer having him perform any honest labor 

— teach school, hoe corn, make shoes, dig small 
potatoes, anything — rather than to be constantly in 
debt, and finally deceive those who trust him. If 
there is any one sin this side a state-prison offence, 
that can disgrace and injure a minister and his 
society more that another, I think it consists in 
his becoming indebted to individuals, repeatedly 
promising to pay, yet making no especial effort to 
do so, and finally removing from the place, and 



FOR FORTY YEARS. 



247 



defrauding his creditors. This is a certain meth- 
od of entailing a curse upon a society, especially 
a new one, surrounded by opposition ; and if such 
careless minister is not avoided by other societies, 
it is because they do not understand what belongs 
to their peace and prosperity. Societies, there- 
fore, if they wish to prosper, should make every 
suitable exertion to support their ministers, with- 
out obliging them to get in debt without the means 
to pay. If a society is poor, and its minister 
prodigal and unable to practise economy, they had 
better at once consent to a separation, and allow 
him to go where the people can afford to support 
him, and are willing to square up his accounts for 
him at least once a year. 

" When I lived in Brewster, the treasury was 
sometimes entirely empty, and I had either to 
become indebted or be perfectly destitute of the 
necessaries of life. Once, while in this condition, 
the treasurer came to make an annual settlement. 
I had looked forward with hope, for many weeks, 
to this time. The accounts were nicely adjusted, 
and the amount due became fully known, when I 
received a society note for a half year's salary ! 
On another occasion, under similar circumstances, 
my dread of becoming more deeply involved in 
debt made me go, literally, without a particle of 
bread for many days — we fed on milk and pota- 
toes. I did not feel courage to visit any of the 
society for two weeks. Our condition becoming 
accidentally known to a member of the societ)^ 
they instantly and abundantly supplied our wants. 
They were kind-hearted people as ever lived, but 
they did not always think how much a trifle from 



24S 



THE PILGRIMAGE OF A PILGRI3I, 



each would be to their minister, and therefore 
some of them would delay, time and again, paying 
their subscription. Besides, the society was poor 
in the things of the- world, though rich in faith. 

" This Marblehead society, and kind friends con- 
nected with it, have ministered freely and promptly 
to rny wants, and treated me with much kindness 
and benevolence since I came to abide among 
them. Peace, harmony, and prosperity have pre- 
vailed, until within a few weeks, when I unfor- 
tunately and unthinkingly gave offence to a few 
individuals, by an exchange of pulpit services. 
They were expecting to hear a great man, when' 
one whom they considered a small one preached. 
They were disappointed, and talked themselves 
into a vexatious frame of mind. They thought 
that, as I preached in Boston on that day, a Bos- 
ton minister should preach for them. My motives 
and conduct were misapprehended and misunder- 
stood. They, also, I have reason to believe, were 
misrepresented to me. as well as I to them, by a 
third officious individual. But, to make short of 
a long story, which I have recorded at length, 
under the proper dates, in this journal, so great 
a matter was kindled by so small a fire, that I 
thought best to ask a dissolution of the connection 
between myself and the society. This I did, at a 
regular meeting of the society, on the 24th ult., 
requesting that my services for them might end 
with the month. After much talk, and some 
hesitation, my request was granted. This pro- 
ceeding caused much commotion and dissatisfac- 
tion in the society; and it was probably a hasty 
movement, as it took place when very many of 



FOIL I-t/xtrr YEARS. 



249 



the men were at sea. It is surprising to me how 
so small an offence could lead to so important 
results. I know, however, that both myself and 
the disaffected ones have been mutually deceived, 
else what has taken place would not have hap- 
pened. But I regard the whole affair as a slight 
turn (if Providence can turn) in the ways of Prov- 
idence, to remove me to another part of the com- 
mon heritage, where perhaps I shall be more use- 
fully and pleasantly situated. This society will 
probably never obtain the services of one who will 
better understand the ways and manners of this 
peculiar people than I do, for most of them are 
fishermen, and I myself spent many years in that 
occupation. I can, therefore, converse with them 
freely and under standingly about their employ- 
ment in all its minutiae, sympathize in their mis- 
fortunes, and rejoice in their prosperity. And i f 
a minister takes no interest in the temporal affairs 
of his people, they will prize very lightly his 
professed interest in their spiritual concerns. 

" But now that my pastoral connection with them 
is ended, may the Great Head of the church send 
them a faithful pastor, who shall care for the flock, 
and feed them with knowledge and understanding. 
They may, and probably will, obtain the labors of 
a greater man, but never one who will care more 
for their good than he who so unexpectedly and 
suddenly leaves them. But, if they expect to find 
a man without fault or blemish, and one who will 
always square his conduct by their rule — moor 
his ship by their anchor — heave a-head by their 
windlass, and at their ' Yo, heave, 0 !' — trim his 
sails by their breeze — steer his course by their 



250 THE PILGRIMAGE OF A PILGRIM, 



compass — guide his bark by their chart, and yield 
his own judgment into their keeping — they will 
find, by experience, that they ' reckoned without 
their host/ misapprehended human nature, and 
thereby subjected themselves to disappointment. 

" I have been accused ,of possessing firmness, 
amounting almost to obstinacy. Well, be it so. 
This obstinacy, so far as my efforts have been con- 
cerned, has been the salvation of the society, when 
she has rocked amid the waves of difficulty, and 
been surrounded and threatened and beaten upon 
by the angry, howling tempests of opposition and 
persecution. A leaden razor for the beard, or a tem- 
perless axe for wood, would be as appropriate as a 
minister without firmness in the midst of opposition. 

" My endeavor, since I came here, has been to 
do the best in my power. That I have sometimes 
erred, is more than probable ; but it has been of the 
head, not of the heart. I am this day free from any 
particular care of any religious society; and having 
no particular place in view, shall go forth, like 
Abraham of old, not knowing whither I go. I do 
not think the Lord ever intended me as an idler in 
his vineyard, and if facts in future prove that in 
this respect ' my thoughts are not his thoughts,' 
I will endeavor to govern myself accordingly." 

Thus endeth this long extract. 

I was succeeded, at Marblehead, by Rev. Henry 
Bacon, who had been for years, and now is, the 
popular editor of the " Ladies' Repository." He 
remained with them nearly two years, since when 
they have employed Revs. Joseph P. Atkinson, A. 
Peck, and R. Breare. The society is now in a 
rather low and disunited condition. It has been 



FOR FORTY YEARS. 



251 



unfortunate in the loss of valuable members at sea. 
In fact, by such disasters, the whole town has been 
bowed down in mourning, and every heart made 
sad, and every face gloomy. 

I have visited them several times since my re- 
moval, and we have wept and rejoiced together. 
Well, they are a zealous, affectionate people, and 
I enjoyed very much while with them ; — we had 
many precious and interesting meetings. But 
those days and seasons have departed, never to 
return. If any improper feeling was indulged by 
those who desired my departure, it long since gave 
place to a kindlier impulse. 

I experienced, while there, many manifestations 
of kindness and Christian courtesy from individu- 
als of other denominations, and also much opposi- 
tion to my religious views, both of a public and 
private character. 

It is, however, always more agreeable, and fre- 
quently more profitable, to recount and reflect upon 
the good rather than the evil deeds of the world 
around us. 

And it would doubtless be an improvement, 
should we habituate ourselves to note more of the 
virtues and fewer of the vices of our fellow-crea- 
tures, and to always possess that charity which 
" sufFereth long and is kind," and prompts its pos- 
sessor to put the best construction upon their 
thoughts and actions, and to err, if at all, upon the 
side of meek-eyed mercy. 

Not, in any wise, that the sins and evils and 
errors of the world should be indiscriminately 
winked from observation, and never receive an 



252 THE PILGRIMAGE OF A PILGRIM, 



exposure and rebuke ; for the Divine Master some- 
times rebuked transgressors in the severest terms. 

But wfeen we attempt to imitate him in this 
respect we should have in view the reformation of 
the erring, and the good of others. 

I have said that in Marblehead I met with much 
opposition, and it may not be inconsistent with the 
foregoing remarks to give the following instance. 

The account is taken from the " Trumpet and 
Universalist Magazine." It was w r ritten immedi- 
ately after the facts occurred, and while they were 
perfectly fresh in the remembrance of the writer. 

The editor introduces it as follows : — 

# m # # # 

" MARBLEHEAD, MASS. 

" Where is there a Christian whose heart will 
not bleed to behold the scene described by our 
correspondent, in the following communication ? 
Is it possible that the spirit of Christ can be sup- 
posed to rest in such an assembly ? Did love 
reign there ? Was the spirit of charity there ? 
Let the reader peruse the subjoined epistle, and 
then decide. 

" ' Scene in a Baptist Vestry. 

" ' Brother Whittemore — Bear Sir : It is sel- 
dom that I trouble you with a communication, 
knowing that you have constantly things of im- 
portance to attend to. But, presuming an incident 
that occurred here on Saturday evening last may 
not be entirely devoid of interest, I take the liber- 
ty to relate it. 



FUR FORTY YEARS. 



253 



« Learning that Rev. G. Dean, of Lynn, had been 
sent for, and would relate the exercises of his 
mind during his three conversions, I attended at 
the Baptist vestry. After the Baptist minister 
(Rev. Mr. Carlton) had opened the meeting by 
reading and speaking, and prayers" and exhorta- 
tions had been offered by several of the brethren, 
Brother Dean arose and related the exercises of 
his mind. It is unnecessary to give you a sketch 
of his speech, though I have it in my possession. 
Suffice it to say, it was just what you might ex- 
pect from a man who would be converted twice in 
as many months. After Mr. D. had concluded, 
Mr. C. arose, and abused Universalists and Uni- 
versalism by gross misrepresentation. It was of 
the common kind, and therefore need not be re- 
peated. He called repeatedly on professed Uni- 
versalists, if there were any present, or any leaning 
towards that doctrine, to weigh well the subject,, 
to take the remarks home to themselves, &c. &c. 

"'When he had finished, I arose and said: 
" It is entirely against my principle to interrupt or 
intrude upon any religious meeting; but, as much 
has been said here this evening about and against 
Universal ism and Universalists, and as we have 
been called on to examine the subject, I inquire of 
the conductor of this meeting if it will be intruding 
for a 'professed Universalis? to speak a short time." 

"'Mr. C. replied, "It will; this meeting is 
wholly devoted to prayer, and we don't want 
any controversy." (Here he evidently thought it 
looked rather cowardly that a whole host should 
be afraid of one stripling ; and, therefore, to shift the 
responsibility, he continued:) " However, I have* 
22 



254 



THE PILGRIMAGE OF A PILGRIM , 



individually, no objection to hearing you, but sub- 
mit it to the brethren." One of the brethren arose, 
said it was a prayer-meeting; they did not wish 
for controversy ; I mast not speak, &c. &c. &c. 
Meanwhile, several of the brotherhood were enter- 
ing their confused protest against my speaking. 

" ' When he had done, I replied, " Well, brother, 
-as you are unwilling that I should speak, I will 
intrude no farther than merely to say, that it ap- 
pears singular and astonishing to me that a meet- 
ing which the brethren have said is wholly devoted 
to prayer should be so much given to slander!" 
I very quietly resumed my seat, and the expres- 
sions, " Impudence, impudence !" — " There 's been 
no slander here to-night!" — "A saucy dog!" — 
"An impudent puppy!" — "An ignorant feller!" — 
- " 'T was as well as he knoived /" — " Put him out ! " 

" Kick hirn out doors !" — " If I had power, I'd 

pat him out ! " — "If I was near enough, I 'd hit 
him a slap across Ms chops!" &c. &c, burst around 
me from the lips of excited individuals. 

" ' Oh ! what a commentary is this upon the 
practical influence of the doctrines of endless mise- 
ry and close communion ! Had the terrified crea- 
tures allowed me to speak, no one would have, 
been injured, and perhaps not displeased. I should 
not have said a word in debate, but designed sim- 
ply to relate, in the mildest manner, my conver- 
sion from partialism to Universalism, and leave 
it in the minds of the people, in company with 
Brother Dean's conversion from Universalism to 
partialism. Bat it could not be. They were 
more frightened than injured. " The wicked flee 
when no man pursueth." 



FOR FORTY YEARS. 



255 



While this was going on, I arose and said, 
that as the word "slander" seemed to cause so 
much commotion, I would withdraw it, and sub 
stitute the word misrepresentation. 

" ' Rev. Mr. C. said, he was not aware that 
there had been any misrepresentation. One of 
the brethren exclaimed, " Brother Carlton, you had 
better close the meeting !" " I was just thinking 
of it, and just a going to," said Mr. Carlton, in an 
agitated manner. After notice of an inquiry-meet- 
ing was given, one of them prayed, a doxology 
was sung, and the people were told that the meet- 
ing was closed. But, as the benediction was not 
pronounced, many of them tarried a moment or 
two, when the Universalists were ordered out of 
the house, in a most peremptory manner. 

" ' One of the Baptists, with as much malice and 
wrath in his voice and countenance as you can easi- 
ly imagine, repeatedly exclaimed to me, shaking his 
clenched fist, " You have no business here ! you 
have no business here !!" " But," said I, " is not 
this a public meeting, which any have a right to 
attend?" He replied, "You have no business 
here, to disturb our meeting ! We don't want the 
Universalists here !" (Some of us were there by 
express invitation of the Baptists, to hear Brother 
Dean's recantation.) 44 You come here on purpose 
for controversy !" " There has been no religious 
controversy here to-night," I observed. " Yes, but 
there would have been," said he, " {{you had had 
your way !" " No doubt of it," was the reply. 

" 4 A threat was made to put out the lights, if 
we did not retire, and one of them was extin- 
guished. A man now mounted one of the highest 



256 THE PILGRIMAGE OF A PILGRIM, 



seats, and, calling upon me by name, ordered me, 
in a very bad spirit, to go out doors. I looked 
up into his face, and said, " Sir, do you really 
mean vie in particular?" "Yes, I do," said he; 
so you go out, and then all your clan will follow 
you !" I replied, " You seem to give me a full 
share of notice to-night." 

" 1 Being, as ever, inclined to peace and quiet- 
ness, and thinking I should find more at home 
than in a Baptist prayer-meeting, I moved gently 
and comfortably out of this modern fiery furnace, 
unscathed and unhurt. Whether I should have 
succeeded in thus making good my retreat, had 
there not been many of the Universalist brethren 
present, is left wholly to conjecture. As it was, I 
was almost borne along and carried out by the 
crowd. When outside the door, it w T as proposed 
to give three cheers; but I requested them to make 
no noise on' my account, as quite enough was 
made by those inside. Had I been in a habit of 
disturbing meetings, I should not so much have 
wondered at their proceedings ; but this is, I 
believe, the first time that I have attempted to 
speak in any meeting but our own, since I came 
to this town. 

" 4 This outrageous conduct reminded me for- 
cibly of a part of Brother Dean's " experience." 
He said, referring to his having professed Univer- 
salism for two months, that he was deluded and 
fell — that he forsook his first love and his God, 
and that for two months he had been strengthen- 
ing the hands of the wicked. But now he had 
returned — he felt as if he had got home — he 
rejoiced to meet the children of God— he felt that 



FOR FORTY YEARS. 



257 



a good spirit was present — it looked just like his 
father's house and family ', &c. &c. 

" * Oh, thought I, poor Brother Dean, if this is 
such a "home" and " father's family" as you have 
returned to in order to avoid fellowship with the 
wicked Universalis^ , and if your spirit commin- 
gles with the spirit manifested here, from my soul 
I pity you. 

" * Is it possible, Brother Whittemore, that such 
people have the spirit of the meek and lowly 
Saviour, and are born of God, and dwell in love, 
and love in them ? It cannot be. They are in 
the gall of bitterness and the bonds of iniquity. 
Verily, the church has disgraced the world. The 
Lord have mercy upon and forgive them ! 

" ' Thine, in the bonds of brotherhood, 

" ' A. Norwood. 

" f Marblehead, March 12, 1839.' " 

Sometimes, several of the "evangelical" (as they 
style themselves) societies, which before were at 
enmity, united into a public and protracted cru- 
sade against us and our doctrine, and men were 
obtained from abroad to assist in the work. On 
these occasions, we were called almost everything 
bad and improper. We were represented as hav- 
ing three principal ways of getting to heaven, viz: 
a razor, a bottle of rum, and a halter. However, 
I had been well trained in this "revival" method 
of sectarian warfare, and their trinity of exertion 
was overruled for our increase and advancement. 
In fact, the current set so strongly towards our 
meeting that, on one occasion, when a protracted 
meeting was held in the Methodist church, they 



258 



THE PILGRIMAGE OF A PILGRIM, 



found it necessary to close their doors, and fasten 
them, at their evening meetings, to prevent the 
congregation from leaving in the midst of the 
services ! This practice was continued until one 
evening some young ladies attempted to retire, and 
were prevented by force. This instantly raised 
an opposition of such a character that the doors 
were thrown open, and the practice discontinued. 
At the same time, our church, which stood but a 
few rods from theirs, was completely filled. But, 
notwithstanding the opposition, I had some excel- 
lent friends among the other denominations, whose 
memories I love to cherish. 

In one instance, while here, I gave offence to 
an individual by the publication of a temperance 
article. He thought it fitted his own case so ex- 
actly that I must have designed it personally for 
him ; which was not the fact, as there were many 
others who might have come in for a generous 
share. He took it in high dudgeon, and came to 
me in a great rage, while at work in my garden, 
with the avowed intention of inflicting personal 
violence, unless I made certain concessions. How- 
ever, neither of us did according to his antici- 
pation, and he went away quietly, without accom- 
plishing any harm. I had not, towards him, when 
I wrote the article, nor have I now, one particle 
of unkind feeling; and it was the entire fault of 
the printer, that my signature was attached to it 
He is now, I believe, a good, firm, temperance 
man; and would thank, instead of attempting to 
injure, one who would write in favor of the cause. 
The Lord prosper him abundantly ! 

Leaving Marblehead, I was moved upon to 



FOR FORTY YEARS. 



259 



visit some of the "isles of the sea." Accordingly, 
I took a trip to Nantucket, an island fifty-five 
miles from New Bedford, containing ten thousand 
inhabitants. I found but few who took any inter- 
est in religious matters. After considerable diffi- 
culty, and waiting several days, I succeeded in 
obtaining the use of the town hall, and holding 
several meetings. Some interest was excited, and 
I was urged to remain longer, but I declined. 
There was once a Restorationist society here, who 
owned a good church, but one day, whilst their 
minister, Rev. George Bradburn, was absent on a 
visit, they sold their house, and it was devoted to 
other purposes. He has become a politician, and 
probably cares as little about theology as his for 
mer hearers. 

I find the minutes of my visit to this island, on 
my journal, quite full, and particular, but I must 
not indulge in quoting them. I had an interesting 
interview with the Hon. Walter Folger, a famous 
mathematician, philosopher, astronomer, and me- 
chanic. He entertained me highly by his conver- 
sation, extracts from his journal, a peep through a 
large and powerful telescope, an examination of 
his wonderful clock, (both of his own construction,) 
and an exposition of his " New views of Natural 
Philosophy," as he called them. In regard to his 
clock, I think he told me, that many visit him on 
purpose to see it. One day, two or three ingen- 
ious mechanical gentlemen called to examine it, 
with a view to imitation. They scrutinized it so 
closely that the old gentleman (he is — was then — 
74) mistrusted their object, and instantly took it 
entirely in pieces, spread it out on a large table 



260 



THE PILGRDIAGE OF A PILGRIM, 



before them, and said, " Gentlemen, there is the 
clock ; put it together, and it is yours/' They 
could not comply with the terms. 

I will give one brief extract, containing one of 
his " new views in philosophy." : * He says, that 
the light occasioned by snow (in the night-time, 
of course) immediately after its fall, when the 
night becomes clear and cold, is owing to the fact 
(hat the air is colder than the snow, and hence 
particles of light and heat continue to escape from 
the snow, until it becomes of an equal temperature 
with the air, either by its own increasing coldness 
or a change of the atmosphere, when its power to 
impart light ceases. Hence is the fact, that when 
a mild south wind takes the place of a cold north 
one. and the snow begins to dissolve, it ceases to 
impart light : for the particles of light and warmth, 
instead of ascending from the snow to the air, de- 
scend from the air to the snow — the snow being 
coldest. And when the snow becomes sufficiently 
charged with heat from the air, it begins to dis- 
solve.' ; 

" His view of the Aurora Borealis is, that it is 
condensed vapor."' 

From Nantucket I sailed twenty-seven miles to 
[Martha's Vineyard, an island containing three 
towns, and three thousand inhabitants. Here I 
was warmly received. I remained a week, and 
preached the word in various parts of the island. 
I am not certain as I can do better than to make a 
draught or two from my journal, written at the 
time : « 

Edgaetown, Oct. 24. 1S39. — After tea, went 
with Capt. Henry Pease, (late convert from the 



FOR FORTY YEARS. 



261 



Methodists) to fulfil an appointment to preach at 
the dwelling-house of Ichabod Norton, Esq. He 
is a bachelor, aged 78, and a Universalist by na- 
ture — i. e., he never believed any other doctrine. 
He is very wealthy, and, in some respects, very 
parsimonious ; but kind and benevolent to all, 
especially the unfortunate. It was four and a 
half miles to his dwelling, and the road being 
sandy, as is usual on those islands, we did not 
arrive till dark. Mr. Norton had assembled all 
his neighbors, about twenty -five in number, and 
they were waiting patiently for my appearance. 
Some were seated in chairs, others on a bed in 
the same ro*)m, others on a chest, (in which he 
kept his money, and which was afterwards robbed,] 
and the remainder on a board, the ends of which 
were supported by two flour-tubs. This small 
audience were of various religious opinions, and 
had come together, from various motives, to listen 
to what might be said by the stranger. 

" After having warmed myself by a cheerful fire, 
I looked around for a Bible, to commence the 
services, but could discover nothing in the shape of 
a book. I stated my wants to an old lady, niece 
and housekeeper to Mr. N., and his only com- 
panion ; and she, taking one of the three dim 
lights, retired. In a few moments she returned, 
and gave me what I have no doubt was the re- 
mains of what was once a whole copy of the Bible. 
It was originally a small-sized copy of such Bibles 
as have been printed to dispose of to the poor, by 
the ' American Bible Society.' But it appeared 
to be ' well stricken in years,' and had seen its 
best, and I hope its worst days. It had doubtless 



262 



THE PILGRIMAGE OF A PILGRIM, 



been read and studied with profit and care, until 
its contents were familiar to its aged owner. 

" But what could I do ? I wished to read a cer- 
tain chapter; the print was very fine, the lights 
poor, and my sight worse. (By an attack of the 
canker-rash, seven years since, my eyes were in- 
jured ; and my sight has been gradually failing ever 
since, so that now I cannot see afar off without 
glasses.) And what was rather worse than all, 
the inside of the book had become detached from 
its covering, except at one edge, and this had given 
the prophets and apostles and evangelists an op- 
portunity to be neighborly, which they had pretty 
generally improved. Isaiah had made a friendly 
call upon the beloved disciple ; the sweet singer of 
Israel was tuning his harp, at least some of its 
strings, upon the premises of Matthew, the pub- 
lican ; John, the revelator, had stepped back to 
consult with a somewhat similar character, called 
Ezekiel ; Luke, the physician, had made a call 
(professional, perhaps) upon the aged Samuel, who, 
through a series of accidents, had become some- 
what mutilated and diseased ; Saul, of Tarsus, 
alias, Paul, the apostle, was actually holding a 
scientific confab with the learned Egyptian Jew, 
the famous leader and lawgiver of the children of 
Israel ; while his first epistle to Timothy, though 
properly directed, was entirely miscarried, and left, 
with the Songs of Solomon, at the door of the 
weeping Jeremiah, just as he was commencing to 
repeat his lamentations ; and the aquatic Jonah 
had paddled his canoe down to the fishing-grounds 
of Peter, James and John, and appeared just as 
though he had ' toiled all night and taken nothing.' 



FOR FORTY YEARS. 



263 



Now, the consequence of all this sociability was, 
that few whom I wished to consult, whether proph- 
phet or apostle, could be found at home; and I 
was therefore obliged — after taking* all the lights 
in the room, save one, to my own private use, and 
sitting down at a table which, having scarcely legs 
enough to stand upon, I generously supplied with 
one of my own — to read a chapter just where 1 
could find it. The plain English of the case is, 
the book was very old, very fine print, considerably 
worn and shattered, and some of its leaves alto- 
gether misplaced. 

" It so happened that I had concluded to preach 
from a text that would require me to turn to many 
passages in both the Old Testament and the New. 
But, with the difficulty just described, this could 
not be done. I could not, therefore, take the sub- 
ject I had anticipated, and what should I do ? It 
was time the services should commence, and the 
people were waiting forme to begin. There were 
no hymn-books, and nobody to sing in them, so 
that I had no time to collect my scattered ideas 
during that part of the service. I, however, read 
a chapter, offered prayer, sat down, and almost 
involuntarily took said book in my hand. Just 
at this moment the full moon was rising, and 
looking directly in upon us through the window, in 
all her silvery beauty. This circumstance deter- 
mined me on speaking from Hosea vi. 3, as the 
rising moon is by no means a faint emblem of the 
morning and the rising sun. I did not attempt to 
find the passage, but repeated the words and men- 
tioned its location. 

" I spoke, in the first place, of the necessity of 



264 



THE PILGRIMAGE OF A PILGRIM, 



'following on' — that we are not to be inactive 
but are to press forward, &c. &c, if we would 
obtain a knowledge of the Lord. In the second 
place, that there are two principal ways by which 
we may obtain this knowledge : 1st, The volyime 
of nature an d, 2d, The volume of Revelation. 
Upon examination, both volumes were found 
perfectly to harmonize in teaching the infinite 
power, wisdom, and goodness of Jehovah. And 
no one, whether Universal 1st or partial ist, could 
wish for a better doctrine to believe, or a better 
subject to speak upon. In the third place, I spoke 
of the advantages of possessing this knowledge, 
and found them to be so many and so great, that 
we should all be amply compensated by diligently 
4 following on to know the Lord.' 

u In the course of my observations, I showed how, 
in years past, I was enabled to ' follow on' from 
partial ism to Universalism, from darkness to light. 
I spoke about two hours, and was listened to with 
perfect attention, which, to say the least, evinced 
the good manners of the people. I think, how- 
ever, they felt interested in the, subject. I am sure 
that I did. At the conclusion of the discourse, I 
gave liberty, and Capt. Pease made an interesting 
speech, in which he told us of his recent conver- 
sion and renunciation. After the services were 
concluded, some of the brethren stopped for relig- 
ious conversation, and expressed much joy to see 
once more among them a believer and proclaimer 
of the great salvation. 

" The* old gentleman, who, when I first arrived, 
seemed so feeble and ill as to be scarcely able to 
arise to receive me, now found it quite as difficult 



FOR FORTY YEARS. 265 

to retain his seat. He clasped me in his arms, and 
welcomed me with great ardor and affection. He 
said I had, in my discourse, exactly met his views, 
and described the very way in which the Lord 
had heretofore been pleased to lead his mind; 
which was 'through nature up to nature's God,' 
and hence to the sure word of prophecy. He 
spoke, with much native force and eloquence, of 
the joys afforded him by his faith in the glorious 
gospel of the blessed God. While speaking, he 
would arise, involuntarily, from his chair, and 
stand erect — (he is a noble specimen of manhood,) 
— his voice would become strong — his eyes would 
enkindle with the fire of youth, and he would 
pour forth from his full, warm heart, the pure feel- 
ings of an aged Christian, who felt that his earthly 
pilgrimage was nearly closed, and that in a future 
state of purity and blessedness he would meet 
with a rejoicing and ransomed world. 

" He declared that we must remain with him all 
night, but this we did not feel at liberty to do; 
and, as we were about to depart, he said he was 
glad we could not, as it would be bad for us both, 
for he should certainly keep me up all night, to 
converse about the things of the kingdom. He 
gave me some money to defray my expenses. I 
received it freely, as he is rich and I am poor ; 
and, moreover, there is at this time a great dearth 
in the money market. He urged me to remain 
upon the island as long as possible, and then to 
come again." [With both requests I complieq\] 

" He lives and sleeps in the room in which he 
was born, and in which he expects and hopes to 
die- His house is a low, old one, and bears evi- 
23 



• 



266 THE PILGRDLiGE OF A PILGRIM, 

dent marks of poverty, notwithstanding the wealth 
of its owner. His house keeper was lately desir- 
ous to have the floor of his parlor, otherwise 
sleeping-room, painted ; and, after much hesitation, 
he consented to pay for the paint, if she icould put 
it on. She did so, and the floor now rejoices in 
a rough coat of yellow paint. He has been qtiite 
a shepherd in his day, and now owns eight hun- 
dred sheep. He possesses good, sound common 
sense, and a large share of native shrewdness. 
He has made every preparation for his departure, 
and even for the interment of his mortal remains, 
that his heirs may have as little trouble as pos- 
sible. His coffin is made, and a monument erect- 
ed over the spot where he designs to be buried." 
[I visited him several times afterwards, and con- 
versed much on religious subjects. He died about 
a year since.] 

" Edgartowx, Oct. 26, 1S39. — Chappequid- 
dick is the name of the island that forms the east 
side of this harbor. A meeting-house has been 
erected on it by the subscriptions of individuals of 
various places and denominations, for the use and 
improvement of the people here, and of seamen 
visiting the harbor. When funds were solicited, 
people were told that it was to be a Seamen's 
Bethel, and free for preachers of all denomina- 
tions to speak in. When Universalists were ap- 
plied to, (I know it was so in some cases,) their 
denomination, in particular, was named. 

But, notwithstanding this liberal arrangement, 
there was now an opposition to our occupying the 
house, and the key ""was for some time withheld 
from those who wished to obtain it. This was 



FOR FORTY YEARS. 



267 



entirely wrong, for Christian denominations, as 
well as Christian individuals, should, in all things, 
conduct in good faith towards each other. How- 
ever, the opposition was of no avail, for some of the 
people were determined to have me preach there, 
as no Universalist had ever preached on the island. 
The door was opened, the white flag raised, and 
the inhabitants, without much distinction of sect, 
came together to hear the word. I spoke rapidly, 
for two hours, as the people were anxious to hear 
much about the new doctrine. Several aged peo- 
ple expressed their entire approbation of the dis- 
course. One aged lady, in particular, a member 
of an Orthodox church, seized my hand, and ex- 
pressed her great joy at what she had heard, 
believing it to be the truth of heaven. It accorded 
with her views of the Supreme Being, but she 
was not before aware that it was what Universal- 
ists either believed or preached. This lady is not 
alone, for there are many in the partialis! churches 
whose views nearly accord with ours, but who still 
oppose us, never having allowed themselves to 
hear the things whereof we affirm." 

I was earnestly urged, on all hands, to remain 
on these islands through the winter, but I could not 
consent to. I will give the reader an illustration, 
employed by a sensible, well-informed, but humor- 
ous individual, to show the necessity of my com- 
pliance with their request. I take it from my 
journal, of Nov. 1. " You recollect," said he to 
me, "that in the fabled story of Robinson Cru- 
soe, we are told he at one time discovered some 
stalks of grain springing up about the door of his 
house. He cultivated them with care, and the 



26S 



THE PILGRIMAGE OF A PILGRIM, 



result was, that in a few years the multiplied 
produce afforded him an abundance of bread. But 
the question arose, how came the first grains of 
corn abouf the door? By taxing- his recollection, 
he remembered of having shaken in that place a 
bag, which formerly contained his bread brought 
from the ship. And he had no doabt the bag 
contained the precious seed, which ever after sup- 
plied him with the staff of life. 

"Now," continued Mr. "if Crusoe had not 
shaken that bag, he would have been destitute of 
bread. Just so is it with us here upon the island, 
in a spiritual sense. We lack, at least many of 
us, the bread of eternal life ; and such will remain 
the case so long as our spiritual teachers deal out 
the poison of eternal death. In order to bring 
about a different state of things, it is necessary 
that somebody should shake the bag containing the 
good seed. I think that you are the very one to 
shake the bag upon this part of the heritage of the 
Lord ; and I have no doubt that if you should, you 
would soon witness ' first the blade, then the ear, 
afterwards the full corn in the ear.' " 

This was, to be sure, airodd though apt com- 
parison ; bat it was brought forth in such a peculiar 
manner as fully to illustrate and enforce his ideas. 

The next year I made a longer visit to the island, 
and preached the gospel to the Indians on Gay 
Head, twenty miles from Holmes' Hole, most of 
whom are Baptists. No one of our faith ever 
preached there before, and I think not since. My 
text was, " Have ice not all one Father ? Hath not 
one God created us?" I was listened to with de- 
vout attention, and, notwithstanding I preachei 



FOR FORTY YEARS. 



269 



the fulness of the blessing, my sentiments were 
freely responded to, as no one knew my religious 
name till my departure. 

At this time, Nov. 1839, the cause in Taunton, 
Massachusetts, was prostrate — the meeting-house 
sold, and the society disorganized. Kev. Edwin 
Thompson, an indefatigable itinerating laborer in 
the cause of truth, temperance and humanity, had 
recently been among them, and by his timely and 
zealous efforts succeeded in arousing to newness 
of life the latent spirit of truth which for several 
years had slumbered in the bosoms of its professed 
friends. 

I succeeded him, and preached a few Sabbaths, 
and thus a movement commenced which resulted 
in the organization of a new society, the erection 
*of a house of worship, and the present excellent 
and prosperous state of things. " The people had 
a mind to work ;" and some who had already sacri- 
ficed freely in previous efforts, came up nobly and 
unflinchingly to renew their exertions : and " verily 
they have their reward." 
23* 



CHAPTER IX. 



Removes to Fall River — "Tip and Ty " excitement — 'roes 
to New London — Singular occurrence, very — Excitement in 
the city — Method of managing meetings with a Metnodist 
minister — Goes to Rhode Island — Character and opposition 
of the people — Amusing interview with a black-eyed woman 
— Sabbath schools — Protracted meetings — Origin of the 
"Book of Abraham" — Ninety people baptized at once- 
Gov. Dorr and the Suffrage war — Three soldiers secreted by 
an elder — The author threatened with arrest — Removes 
to Canton — To Salisbury — Missionary labors — Missionary 
letter. 

About the middle of December I preached m 
the thriving village of Fall River, and agreed with 
the brethren to remain with them a year. We 
met in a small hall. They had had but little 
preaching. A society and Sabbath school were 
soon organized, and conference meetings estab- 
lished. For a while we succeeded, and the con- 
gregation increased. The subscription list, which 
numbered twenty-seven, went up to about seventy. 

Here I" was thrown from a sleigh, one night, 
and came near being killed. It was the night on 
which the steamer Lexington was burned. My 
scalp w r as cut open, and I was otherwise injured; 
but my skull was not broken. There is some ad- 
vantage in having a thick skull. 

In the fall of 1840 was the unparalleled political 
excitement of " Tip & Ty " — a presidential elec- 



THE PILGRIMAGE OF A PILGRIM. 



271 



tioneering contest. Almost every other subject was 
swallowed up by politics. The whole public mind 
was completely absorbed in them. It was politics 
in-doors and out, in the streets and in the sanctua- 
ry. In such a state of things no religious impres- 
sion could be made upon the people. All religious 
meetings were thinly attended, and ours among 
the rest. This was disheartening to those of the 
little flock unto whom I ministered who still felt 
zealous in the cause. Several of them supposed 
lhat 1 if they could exchange me for a popular 
preacher, the society would soon become large and 
strong. This they whispered in their own ears. 
They corresponded with the Rev. William S. Balch, 
of Providence, R. I., he being, in their view, the 
most popular man in the denomination, and they 
were allowed to think .that he would live with 
them if I should depart. 

With this impression, they neglected to reengage 
me when my year was expired, and sent for Broth- 
er B., who, to their surprise, then declined com- 
ing. Some were dissatisfied with all this secret 
management. After this they obtained the ser- 
vices of Rev. John B. Dods. 

Thus was I left, in winter, without employment, 
and destitute of the pecuniary resources that I 
needed, and thrown once more upon the broad 
world to indulge the missionary spirit that I 
always cherished. By what I have said, I would ' 
not intimate that any of the brethren were actu- 
ated by an unkind spirit. They had labored nobly 
in the cause, and promptly met every specified ob- 
ligation under which they were to me ; and had 
they possessed more experience in ecclesiastical 



272 



THE PILGRIMAGE OF A PILGRDI, 



matters, they would, probably, have accomplished 
their purposes in a more courteous and satisfactory 
manner. Though they have had preaching most 
of the time since, yet they have not been very 
successful and prosperous. 

As soon as it was published that I was to leave 
Fall River, I received a line from Rev. J. V. Wil- 
son, Norwich, Conn., stating that our cause was 
dead in the city of New Loudon, its friends asleep, 
&£., &c. : but he thought "*if they had among 
them some of Brother Norwood's ready zeal, they 
might be awakened from the deep sleep into which 
they fell at the removal of Brother A. Moore, five 
or six years since." He concluded by urging me 
to visit them, and see if the dry bones could live. 

I replied that I could not engage to awaken 
them, but would go and try. Accordingly, I 
arrived there just at night, Saturday, January 2d, 
a perfect stranger. There not being any one who 
desired to take me to his house, an arrangement 
was made for me to be entertained at a public 
inn during my stay. 

I knew nothing of this, and learning the names 
of several of my faith, I called at the house of 
Joseph Skinner, 3d, where I received a most cor- 
dial welcome, and ever since I have found an 
abundance of excellent homes in that city. 

In the evening some of the friends called to 
see me. A message was received from the Kev. 
S. Hascall, Methodist, presenting his compliments, 
and inviting me and my friends to meet in his 
church on the morrow, and let the people listen 
to us both. We were perfectly surprised at this 
movement, as Mr. H. was a violent and public 



FOR FORTY YEARS. 



273 



opposer of our doctrine. I returned an answer, 
thanking him for his kind offer, but declining to 
accept it, as we must meet in the morning in the 
court-house, according to notice ; and for me to sit 
and listen to him another part of the day would be 
doing justice neither to myself nor my cause, as 
I could remain but one Sabbath, and had travelled 
a long distance to preach there. If his house was 
open for me to preach in the afternoon and eve- 
ning, I would thankfully accept it. 

The messenger soon returned, saying that Mr. 
H. saw the reasonableness of my objection, and 
would willingly accept my proposition, reserving 
to himself the privilege to speak after me. 

On the next morning our meeting was larger 
than had been anticipated ; and, at its close, when 
I gave notice that we would meet in the Methodist 
church, the audience were perfectly astonished ; 
and so were, also, the hearers of Mr. H., by a 
similar annunciation. I gave a New Year's ser- 
mon, from James iv. 14. Mr, H. arose, gave it his 
unqualified approbation, and told the people if they 
would live as well as I had preached, he would 
insure them heaven. 

He had been interrogated, he said, as to w T hy he 
had invited a Universalist preacher into his pulpit. 
These were some of his reasons, viz : 

1st. He was moved upon by the philanthropy 
and love which he ever possessed for his fellow- 
men, and by that spirit of toleration which all pro- 
fessors of Christianity should exercise toward 
each other. 

2d. He had acted, in this instance, in accordance 
with a rule which he had observed from the com- 



274 



TEE PILGRIMAGE 0? A ^ILGETM, 



mencement of his ministry, (which was many 
years.) unless prevented by the society with which 
he labored. 

3d. He invited me because he thought it best 
for preachers of different denominations to hold 
up their lights together before the people, that 
they might follow the brightest. 

4th. He was not afraid that his creed, if true, 
would be destroyed by error ; and were it false — 
would it not stand the test of close investigation — 
he wished it to be scattered to the four winds of 
heaven. 

oth. He wished his people to hear TJniversalism 
from the mouth of one of its advocates, that they 
might be able to judge of its merits or demerits — 
its truth or falsehood — and he was not apprehen- 
sive that it, untrue though it might be, would 
defile their sanctuary. 

6th. He knew we should be cold and uncomfort- 
able in the court-house, and that his meeting-house 
was large enough to convene both congregations ; 
one .fire would warm us all, one illumination 
would give light to all, and he hoped that one 
spirit of love would unite us all. 

Under the influence of these, among other con- 
siderations, he had freely invited me to speak from 
his desk, and he now, having heard me, had 
nothing to sav against what I had advanced, but 
would rather urge it solemnly upon the considera- 
tion of the audience. 
• He invited me to preach in the evening, and 
notice was given accordingly. The congregation 
was said to be the largest ever preached to in the 
city by a Universalist. I knew that I had before 



FOR FORTY YEARS. 



275 



me people of various denominations, and conflict- 
ing views and emotions, drawn together, many of 
them, by a temporary excitement. My prayer was 
to do them good, and I selected a subject by which 

I fondly hoped to accomplish it, viz : 1 John iv. 

II : " Beloved, if God so loved us, we ought, also, 
to love one another." 

Before naming the text I observed, " The dis- 
course this afternoon was an occasional one. This 
evening you may expect a sermon of a different 
character ; one which, perhaps, will conflict, in its 
theological teachings, with the views of many pres- 
ent. It will be my endeavor to advance nothing^ 
but what is true, lovely, desirable, of a good 
report, and in beautiful accordance with the blessed 
gospel. But should I. unfortunately, deviate from 
the pleasing pathway thus prescribed for my own 
footsteps, and thereby subject you, also, to being 
misled, I am happy that this good brother who sits 
so quietly by my side will have freedom to cor- 
rect my errors, to redress your wrongs, and lead 
you again through right paths to the green fields of 
grace, and the bright waters of salvation." 

I then came to the text, and labored nearly a 
half hour on the paternity and love of God, and 
the fraternity of man ; my object being to call up, 
through the scum of bigotry and prejudice, the 
pure feelings c-f fraternal love that God has plant- 
ed in the deep well-springs of the human heart. 
I felt, at last, measurably successful, and that the 
most narrow-contracted mind possessed a devout 
willingness to be ranked as a brother in the great 
mass, and to have the w r hole great brotherhood re- 
joice in a common salvation. 



276 THE PILGRIMAGE OF A PILGRIM, 



The attention of the audience was complete, 
and I proceeded gently, but earnestly, to unfold 
more and more of the doctrine of God's great love, 
— of its various manifestations — of its final vic- 
tory over all hatred — of the certain accomplish- 
ment of its grand objects, and of the many high 
and holy duties that it constantly devolved on us 
to God and to each other; and, finally, in an hour 
and a half; the pure, sparkling, refreshing waters 
of universal love, grace and salvation, were freely 
poured out, without mixture or measure; and 
there sat friend Hascall rolling out his broad 
" Amen ! " 

My introductory remarks evidently prepared 
him to expect a controversial discourse ; but he 
was disappointed, and, as I proceeded, his eye 
glistened, and he gazed on me with intense ear- 
nestness. By and bye an involuntary " a?nen" 
escaped his lips, and, in due course of time, 
another, and another, with increased vehemence 
and enthusiasm, until at last being inadvertently 
carried along by the current of thought that was 
rushing upon him, his amen of approbation was 
heard from amidst the pure, deep waters of uni- 
versal grace. 

When I ceased, he arose and said, " If this is 
Universalism, God grant us more of it! God 
grant that the fire of this love may spread through 
the city of New London! Live according to this 
doctrine, and I '11 insure you heaven, whether 
Universalism is true or false. I have already been 
called a Universalist for the course I have pur- 
sued in this matter, by some of my tight-laced, 
bigoted neighbors of my own faith, who oppose 



FOR FORTY YEARS. 



277 



me at every corner. But I do not wish to live 
in a half bushel ; but to go out under the com- 
mand of Gen. Philanthropy, and gather grapes 
from every vintage ; for ' our field is the world.' 
If to love all men makes me a Universalist, I a r ni 
one. Others may have thought that I invited this 
brother into my pulpit for the purpose of whipping 
him." (They had reason to think so, for he had 
been a bitter opposer, and in the habit of whip- 
ping when he thought, the lash would not recoil 
unpleasantly upon his own back.) 41 But," he 
continued, "such will be disappointed. In the 
afternoon 1 did not bring my whip, for I knew 
not as it would be necessary, and, as it proved, I 
had no occasion for it. And having no use for it 
in the afternoon, I ventured to leave it at home 
this evening, and behold I have no use for it now. 
We cannot, certainly, feel disposed to whip a 
man who comes to us with the doctrine of love, 
unto which we have just listened. 

"I am disposed to agree with others as far as I 
can, and when we cannot agree, then discuss our 
differences of opinion in the spirit of the gospel. 
How far I should disagree with the brother who 
has addressed us, should he speak upon certain 
points of doctrine, I am unable to say ; but with 
what he has advanced to-night, I have no fault to 
find, but should be glad to have him preach for me 
constantly, a part of every Sabbath. 

' ; And I regret that, in my notice of this meet- 
ing, I mentioned he was a Universalist, for had 
you not known this fact, you would have heard 
with less prejudice ; and from what he has said, 
you would not have known him to be of that 
24 



278 THE PILGRIMAGE OF A PILGRIM, 

denomination, except those of you who had heard 
and learned the doctrine before. I hope we shall 
all be profited by the discourse unto which we 
have listened." 

He told me that he had thus far acted on his 
own responsibility ; but, connected as he was with 
the society, he could not venture to do it longer, 
though he should like to hear me further. An 
invitation was then given to all who wished for 
more such meetings to stop after the benediction. 
A crowd tarried, and voted, unanimously, for more 
meetings. The trustees of the church came for- 
ward and proffered its use for three months, if 
the TJni verbalists would engage me to preach al- 
ternately With Mr. Hascall, and he and I might 
arrange the particulars. The offer was accepted, 
and I was there again in two weeks, and until the 
last of March we labored, with an occasional ex- 
ception, side by side in the same pulpit; he preach- 
ing his doctrine, and I mine, and the people hear- 
ing and judging for themselves. 

It was mutually agreed that I should preach 
morning and evening, and he in the afternoon, 
with liberty to speak, in all cases, after my sermon, 
if he pleased ; but I should hold my peace after 
his. He proposed that we should not make a 
direct attack upon each other's discourses, but that 
each should strive more to hold up his own doc- 
trine ; and we did so. If he felt that in the morn- 
ing I had shaken the foundation and removed the 
underpinning of his old-fashioned hell, and uncer- 
emoniously prostrated his devil in the dust, in the 
afternoon he would make a strenuous effort to re- 
pair and prop up his favorite habitation, and to set 



FOR FORTY YEARS. 



279 



his old gentleman upon his legs again. And this 
would be done without any direct attack upon my 
discourse. 

It § was sometimes certainly amusing, if not in- 
structive, to see a theological warfare conducted in 
this manner. I never shall forget one Sabbath 
afternoon, when friend Hascall, trembling for the 
fate of his prison-house of hell, preached by dia- 
grams! Yes, he had a large sheet of foolscap 
covered with drawings, by his own pen, to illus- 
trate the certainty of heaven and hell. Earth was 
represented by a circle near the bottom and in the 
centre of the sheet; heaven by a circle on the right, 
near the top ; and hell by a circle on the left, but 
lower down. Direct lines were drawn from the 
earth, to represent the various paths of men, from 
the purest saint, " going straight to heaven," to the 
vilest sinner, " going straight to hell." There was, 
also, a sort of accommodation track laid direct from 
heaven to hell, to accommodate a certain class of 
moralists, who might, perchance, succeed in ap- 
proaching the gate of paradise, but not having the 
right pass-word, would be granted a free passage 
to their proper destination. This was a novel and 
ingenious, if not an instructive method of illustra- 
tion and enforcement. 

In a discourse delivered immediately after, I 
recounted some improvements that had been 
made in the common theology, and among them 
named the change of views, in regard to the num- 
ber finally to be lost, that had occurred in the 
minds of the Rev. Joel Parker, Dr. L. Beecher, 
and other eminent men. Then turning to Brother 
H., I continued : " I congratulate my good brother 



280 



THE PILGRIMAGE OF A PILGRIM, 



here, on being found in such respectable company; 
for I was highly gratified to notice, in his diagramic 
sermon on this subject, that his earth was much 
larger than his hell, and his heaven was much 
larger than them both. Should he continue to 
progress, as we charitably and ardently hope he 
may, he will soon appear before us in the fulness 
of the blessing, and his hell, as a place of end,- 
less suffering, be banished from the universe of 
God and humanity ! " My venerable colleague 
shrugged his shoulders, and, with a smile that 
seemed to say " Look out when my turn comes," 
let it pass. 

He was said to be a quick-tempered and rather 
irritable man : but we got along together without 
any trouble, and held a union prayer-meeting 
weekly, at which there were usually two Univer- 
salist speakers to one Methodist. Considerable ex- 
citement was produced in the city. I spent the 
winter very happily, and found many good friends 
there, who are remembered with deep affection. 

AVhen the term of my engagement expired, the 
friends, owing, in part, to an unfavorable state of 
financial affairs, were not quite able to erect such 
a church as they desired, and the Methodists 
(though some of them said they would hear me 
if I preached in any part of the city) thought it 
not for the good of their denomination to repeat 
their liberal offer. 

While here I became acquainted w r ith a brother 
of the eccentric Lorenzo Dow. He resided here, 
and was engaged in school teaching ; was a Uni- 
versalist, and partook of some of the eccentricities 
of Lorenzo. I saw a man here, also, who stoned 



FOR FORTY YEARS. 



281 



the Rev. John Murray, and an old lady who fol- 
lowed him from city to city to hear him preach. 
She attended my meeting constantly. 

Before leaving New London I felt it duty to 
give a temperance address, and sent notices to be 
read in the other churches. Some read it. The 
Methodist (of the 2d society) and the Episcopal 
clergymen refused to read it. ■ The Baptist minis- 
ter observed that he " was sorry one of the devil's 
preachers had come to the city." Not a clergy- 
man attended the lecture. I wish they could be 
made to understand that they cannot save the 
souls of their hearers while their bodies are full 
of rum. Orle thing they, doubtless, understood, 
viz : The temperance cause, in that city, at that 
time, was not popular. Since then, temperance 
and Universalism have progressed finely. The 
Universalists have erected a splendid church, and 
had a settled pastor for years. God bless them 
all ! 

I would like to relate many circumstances that 
occurred while in this city, but I have not room. 
I received a proposition to settle with the society in 
Rockport, Mass., but declined, believing the time 
had not yet come for me to return to my native 
place. 

I left New London — the friends having abun- 
dantly remunerated me for my services — and 
returned to Fall River ; and from there went 
almost immediately to Fiskville, Rhode Island, ten 
miles from Providence. A small society of be- 
lievers was here gathered from adjacent towns, 
composed, mostly, of members from other societies 
and churches. Their meetings were holden in a 
24* 



232 THE PILGRIMAGE OF A PILGRIM, 

school-house. I went there merely because I 
hoped to be useful in the cause of truth, by occu- 
pying ground that other preachers of our faith de- 
clined to cultivate, and being earnestly solicited to 
do so by the little flock there. I could have 
removed to many places to greater pecuniary 
advantage to myself, but I felt willing to try 
an experiment in a wilderness, where our doc- 
trine had seldom been preached ; and I have not 
yet repented of having done so, notwithstanding 
the inconveniences I experienced. 

I preached not only for the " Warwick Univer- 
salist Society," but in all the region round about, 
where an opportunity offered, in school, private, 
and meeting houses, and sometimes in the great 
temple of the common Father. I found much 
ignorance, bigotry and sin, to contend with — 
many professors of piety and practisers of evil. 
The Sabbath was regarded by some, (not all, by 
any means,) as a holiday, and devoted to riding, 
fishing, hunting, planting, hoeing, trading, dancing, 
target-shooting, and hog-killing. In fact, every- 
thing clearly revealed the fact that the doctrine of 
endless punishment, in which most of them be- 
lieved, had, in no wise, purified their hearts; and 
yet they were unwilling, as a general thing, to try 
the effect of a different theology. For example, 
two men came from a neighboring village, and 
having heard me, urged me to visit their place, 
and they applied for the use of an unoccupied 
Methodist church to hold a meeting in. " No," 
replied he who had the authority, "he nor any 
other Universalis minister shall not pollute our 
desk ! We have rogues enough here already, and 



FOR FORTY YEARS. 



283 



are afraid that if he should come, it would in- 
crease the number!" The inquiry arose in my 
mind, and proceeded from my mouth, " Where did 
they get their rogues ? What made them ? Uni- 
versalism has not been preached there." But 
there are noble-hearted and excellent people in the 
state, and to some of them I am under much obli- 
gation. 

There being no Sabbath school in the vicinity 
where I resided, I established one of nearly an 
hundred scholars. I collected, by personal appli- 
cation to men of any and no religion, a sum suf- 
ficient to purchase a suitable library; and went 
from house to house, irrespective of sect, soliciting 
parents to send, and children to attend, the school ; 
giving all who desired it the privilege of selecting 
teachers for their own children. 

In collecting this school I met with many inci- 
dents, one of which I will relate. I called at a 
house, and a small-sized, black-eyed, sharp-look- 
ing, middle-aged woman allowed me to enter, and 
offered me a chair. I knew she had several un- 
ruly boys, who had been complained of for play- 
ing ball, and disturbing the neighbors, on Sun- 
days, and I supposed she, being a professor of 
the Methodist religion, would like to have them 
taught better. 

I stated the object and plan of the school I was 
about to organize, and invited her to send her 
children. 

"I shall send them if I 'm a mind to, and if I 
ain't, I shan't!" replied the woman, hastily. 

"Very well," said f, " that is what I want ; I like 
volunteers, and wish all who come to do so freely.' 1 



284 THE PILGRIMAGE OF A PILGRIM, 



"I believe that you are the Universal ist min- 
ister. I am the woman that you and Deacon 
Potter prayed for the other night, in to his house, 
and I don't want any of your prayers I"* 

" I am not certain as we prayed for you in par- 
ticular; but even. if we did, I thought that Chris- 
tians always desired the prayers of other Chris- 
tians." 

" Universalists Christians ! Umversalist prayer- 
meetings ! M she exclaimed, with the utmost con- 
tempt. 

" Why, yes, Sister C; we think we are Christians, 
and desire to bear the cross, and follow the Sav- 
iour. We expect to «meet with opposition, for so 
persecuted they the prophets, which were before 
us. If we strive to please men rather than God, 
we are in a difficult position, and not likely to 
succeed; for if we hold prayer-meetings, and 
offer our sincere devotions to God, we are scorn- 
fully derided for making a mock of religion ; and 
if we do not pray, except in secret, we are accused 
of being prayerless and undevotional. You know 
that when I came here, notwithstanding there 
were many professors of religion, there was not a 
prayer-meeting among them all; but since then, 
one has been held, weekly, from house to house, 
and pious Christians, of various denominations, 
have united with us in speaking and praying ; 
though some have refused to attend when kindly 
invited. Now, Sister C, suppose — " 

* The fact was. Deacon P.,when inviting his other neighbors, 
invited her. She refused, scornfully, to attend, and he left her. 
saying "The Lord give you a better spirit!" He mentioned 
this in meeting, and she was prayed for. 



FOR FORTY YEARS. 



285 



" Don't call me sister ! I ain't none of your 
sister, 1 would n't have you think!" 

"Excuse me, madam, but I really thought you 
was. Well, now suppose you and I should have 
a little prayer-meeting here by ourselves — you 
know the promise is to two — and we should both 
kneel down here to pray, how should we begin ?" 

" Begin ? begin just as you was a mind to !" 

"But would it not be proper for us to begin, 

* Our Father, who art in heaven ?' " 

" You might begin just as you liked !" 

" But would it not be proper for us both to begin, 

* Our Father V " 

" I suppose it would, if we were a mind to." 
" But is God the Father of us both?" 
" I suppose he is." 

" Then are you not one of my sisters ?" 

" Well, I suppose I am, in that sense." 

" You may be assured that when I call you 

* sister, 1 I intend it in no other sense whatever ; 
but if we are related in any respect, we should 
be willing to recognize the relationship, and treat 
each other accordingly." After further conversa- 
tion, in which her disturbed spirit became more 
tranquil, 1 arose, observing that I must depart and 
make other calls. 

" Well," said she, " you can go if you are a 
mind to !" 

" Oh, I am in no great hurry," said I, (pausing, as 
I saw in her so much willingness to have me go,) 
" if there is something more you want to say. But 
about those children ; if you should conclude to 
send thern, we will do the best we can for them." 



2S6 



THE PILGRDIAGE OF A PILGRIM, 



" Well," said she, " if I conclude to send them ? 
I will ; and if I don't, I wont !" 

" Very well, sister — pardon me, I mean Mrs. C. ? 
I wish you to act your own pleasure in the case ; 
but as there is 'no other Sabbath school in thp 
neighborhood, I thought I would invite all, with- 
out distinction, to attend ours. I am not conscious 
of having any other object than to improve the 
education and behavior of the children. It will 
be no particular advantage to me to have your 
children attend, and to spend my time in teach- 
ing them; but I wish, while I live, so to conduct 
as to leave the world, when I die, better than 
I found it." 

" Well, you must not think much of everything 
I say, for I am a poor, weak woman, and don't 
know much." 

" Such an apology,"! replied, " is entirely unne- 
cessary, for I understand all about it. I always 
receive such conversation, when I receive it at all, 
from whence it comes; remembering that where 
little is given, little should be required." 

This was a case of bigoted, uncourteous igno- 
rance, such as I seldom found in my Sabbath 
school efforts ; for, as a general thing, the fami- 
lies treated me kindly and respectfully, whether 
they wished to send their children or not ; and 
they, with one consent, condemned the conduct 
of this woman, when they heard the story from 
her own lips, as she hastened from house to house 
to tell how she served the Universalist elder. 
But I suppose she really thought she was doing 
God service, and obeying the command, " Resist 
the devil and he will flee from you." 



FOR FORTY YEARS. 



287 



Stimulated by our example, and a fear that we 
should make inroads upon their society, the Cal- 
vinistic Baptists made an effort and organized a 
school, which embraced some that would not have 
attended ours, and some, perhaps, that would ; and 
I had the pleasure not only of seeing this school 
established through my instrumentality, but, also, 
of securing for it as superintendant the services 
of a worthy and liberal-minded man. In fact, the 
cause of truth was evidently progressing in all the 
region of my labors. 

It is not strange that the progress of this new 
doctrine should arouse the opposition of its oppos- 
ers. Many of the elders (all clergymen are called 
elders in that state) became evidently alarmed, 
and resorted to various methods of showing their 
hostility. Some of the best men in their churches 
were suspended for attending our meetings, while 
some intemperate and profligate' men remained 
uncensured. 

In the winter of 1841-2, a protracted meeting 
was held for many weeks, obviously for the pur- 
pose of suppressing the heresy. 

Soon four protracted meetings were in operation 
at the same time in the neighborhood of our little 
society, and were all carried on with great vigor 
and considerable violence; but not one of our 
^members swerved from the faith. True, there 
were tioo men, who were said to be " men of wealth 
and influence," and who had been, in some way, 
identified with Universalism, who, in the time of 
excitement, joined, one the Methodists, * and the 
other the Baptists. But they never, to my knowl- 
edge assisted or countenanced our doctrine any 



288 



THE PILCH 121 AGE OF A PILGRIM, 



further tlian to subscribe something for the Sabbatb 
school. The true reason of their professed con- 
version is, perhaps, more than hinted at in the 
" Book of Abraham," XL. chapter. 

I attended very many times at these protracted 
meetings, and took notes of the proceedings ; but 
they will not be recorded here, as the}' are faith- 
fully written in a book, entitled " The Acts of the 
Elders, commonly called the Book of Abraham.'' 

I discovered the Rhode Islanders were, in some 
respects, a peculiar people : that many of them 
read but little, and that, therefore, whatever was 
expected to be generally read, must be peculiar 
in matter or manner, or both. I therefore wrote my 
reports of the protracted meeting, which appeared, 
weekly, in the " Gospel Messenger," of Provi- 
dence, in the chronicle, or Old Testament style, 
and. headed them " Book of Abraham." The 
paper was circulated, and the articles read, en- 
tirely beyond my expectation, and I was afterwards 
persuaded to complete the work, and publish it in 
book form. 

The book has sold remarkably well, and assisted 
me essentially in the prosecution of my missionary 
efforts ; thus causing the persecution and opposi- 
tion of the elders to aid in upbuilding the cause 
which they labored to destroy. And I believe it 
has been blessed, not only in enabling me to 
preach the Gospel from place to place, but in the 
conversion of many minds to a knowledge of the 
truth. I could give many anecdotes of good re- 
specting the mission it is accomplishing. The 
peculiarities of the work introduce it into hands 
where, otherwise, it would not be found. It has 



FOE FORTY YEARS. 



289^ 



worked its way into England, Scotland, and Ger- 
many, and I have received the most flattering- ac- 
counts of its reception. Several interesting let- 
ters have been written me by the Rev. David. 
Thorn, of Liverpool, England, a profound scholar 
and eminent writer, in which he speaks of the 
book in terms of the highest commendation. 

I will insert here an extract from a letter from 
the venerable John Burnham, M. D., of Maine, om 
account of its queerness and originality. Under 
date of October 27, 1847, he says: "Without 
flattery, I say that the ' Book of Abraham ' will- 
do more good to the cause of truth> than any book 
written before it in these United States. It takes 
the enemy by the horn, in his own field — leads 
him through the dark jungles of his own planting' 
— shows him the. placid waters of peace and love, 
and the spiritual Canaan where God 1 will, eventu- 
ally, gather all the human family ; and then, with 
the silken cords of love, binds and leaves him in 
the cooling shade of the good olive tree.?' 

I will give the old gentleman's affectionate ben- 
ediction, which I find at the close of a lengthy 
epistle. " May the God of Abraham, Isaac, and 
Jacob, be your shield, buckler, strength, and sup- 
port, at all times, and in all situations and circum- 
stances in life, and preserve you to a good old 
age ; and, in your declining years, may you blos- 
som downwards, like the beautiful purple bell- 
flower, until you are gathered home to the bosom 
of the Saviour of the world ; which is the prayer 
of your brother in the blessed Abrahamic faith." 

The protracted meetings held in my neighbor- 
hood, as well as some held! in other parts of the 
25 



290 



THE PILGRIMAGE OF A PILGRIM, 



state, produced an intense excitement. In one 
village, where I preached occasionally, about ninety 
were baptized, by inftmersion, in one day. But as 
most people who read this will be likely, also, to 
read the i: Book of Abraham," I designedly omit 
giving any account of the surprising sayings and 
doings of the elders, in their distracted meetings. 

This great excitement about religion had scarce- 
ly ceased, before the Suffrage War, so called, which 
had been gathering for a year or two. broke upon 
the state, causing division and discord among the 
people, in every circumstance and association of 
life, from the government itself, down through ail 
organized bodies, political and religious, to the 
family circle. It was an effort of the common 
people to obtain an extension of suffrage, through 
an abandonment of the old charter, by which the 
state was unequally governed, and the substitution 
of a constitution similar to those of the adjoining 
states. 

But to give a history of the rise, progress, and 
result of this outbreak, would require a volume : 
and, therefore, the reader, if he desires it. must ob- 
tain it elsewhere. Suffice it to say, that Thomas W. 
Dorr, Esq.. an estimable citizen, was elected gov- 
ernor of the state by the Suffrage party. I heard 
his inaugural address at the organization of the 
new government, in the city of Providence. I had 
been with the Suffrage men in the largest of their 
mass meetings. The strife between the two par- 
ties was severe, and when words failed to express 
their feelings, or accomplish their objects. :h- v 
flew to arms. I was in the city whep three 
thousand men were armed and equipped to mar<$ 



FOR FORTY YEARS. 



291 



against the newly elected governor, and those that 
were with him at Chepachet. The city was for 
many days in a state of very great excitement 
and confusion. On entering it one night, in a 
carriage, I was stopped three times by armed men. 
I was preaching there at the time — though I still 
lived at Fiskville — for the 2d society; but our 
meetings were broken up for several Sabbaths, by 
the wild storm of political strife and civil discord 
that raged around us. 

Our place of worship — the town-house — was 
taken for soldiers' barracks, and a store-house for 
munitions of war. The city and state were under 
martial law. Fortunately, no public fighting was 
done, though many outrages were committed by 
men calling themselves soldiers. The Dorrites 
became disheartened, by various circumstances, 
and failed to rally around their intrepid leader in 
the time of greatest need, as they would have done 
had they been true to themselves. By the urgent 
solicitations of friends, the governor himself finally 
retired from the state, and his armed followers 
were disbanded and scattered, and hunted like 
wild beasts, and hundreds of them taken and im- 
prisoned. 

I sympathized with the Suffrage party in their 
object, but not in all the means used for its 
attainment. I was told that my name was on the 
list of proscribed ones to be arrested; but still I 
declined reading, in public, the proclamation of 
Gov. King, for a day of especial thanksgiving 
and praise, and offered prayers for the welfare of 
the prisoners, at a time when every public man's 
mouth was watched, that he might be caught by 



292 



THE PILGRIMAGE OF A PILOSIS!, 



his words. Some may think that as this subject 
had not much to do with my religions history, it 
might as well have been omitted in this Pilgrim- 
age ; but it certainly was to me one of the most 
thrilling circumstances of my life, and I therefore 
thus briefly name it here. I close, however, by 
relating one incident of many which I shall never 
forget. 

When Dorr's camp, at Chepachet, was broken 
up, a small company of his soldiers, who belonged 
in and about my neighborhood, seized their arms, 
and, notwithstanding the numbers and vigilance 
of their enemies, reached home, a distance of 
seventeen miles, in safety. They were closely 
pursued, however, and had hardly time to secrete 
their guns and themselves before " the Philistines 
were upon them." They were hunted from house 
to house, and from place to place, day after day. 
until all but three were taken and committed to 
prison. These three had narrowly escaped, and 
were very anxious not to- fall into the hands of the 
enemy. They made a desperate effort to force 
their way to Connecticut, but were driven back 
But where could they retreat ? for they had been 
driven from every hiding-place, and their homes 
were surrounded by enemies, watching for their 
return — waiting with loaded guns and fixed bayo- 
nets, for these three men. 

Gov. King's proclamation was abroad — yea, 
it was lying upon the table of a certain elder — 
forbidding, under severe pains and penalties, all 
persons to aid, in any way, the soldiers of the "in- 
surgent" Dorr. Still there was one door open for 



FOR FORTY YEARS. 



293 



their reception, and one light to throw its glad 
radiance upon their dark pathway. 

It was ten at night, when, hungry, wet and 
weary, these three proscribed, but unconquered, 
patriots were wending their tedious way, slowly 
and cautiously, through a thick grove of vines 
and forest trees, not an hundred rods from the 
" hired house " of that same elder. Suddenly they 
paused, for a dim light, from an inner apartment, 
shone through an open door, and, flailing upon their 
sight, seemed to invite them onward. Soon were 
they at a stone fence, in which was an open place, ' 
apparently made by some friendly hand for their es- 
pecial convenience. One stealthily passed through, 
and bending nearly to the ground, crossed a well- 
cultivated garden, and was instantly in the house. 
Then came another, and another, until all had • 
entered, unseen by a sleepy sentinel, who, in a 
soldier's garb, was posted within two rods of that 
same house, to wait and watch for the returning 
fugitives. 

Every needful thing for their comfort was done 
by willing hands and sympathizing hearts ; and 
when midnight came, the poor wearied ones were 
wrapped in deep and quiet slumber. 

On the next morning the search for them was 
diligentjy renewed, and a new company of armed 
men, who were better acquainted with the "lay 
of the land," were ordered to take them, dead or 
alive. One of the soldiers told the writer that 
they were ordered to shoot them, if, when seen, 
they attempted to escape. 

The bayonets of the pursuers many times glit- 
tered past the windows of the room where rented 
25* 



294 



the pilgkimage of a pilgrdi, 



the pursued. They saw carried past, between 
armed men. a worthy physician, who, but a few 
moments before, was in their apartment, and 
beside whom no living mortal outside the elder's 
house knew of their concealment. 

Many houses were surrounded and searched, 
and soldiers were frequently at the doors of the 
elder's house, which, the weather being hot, were 
thrown wide open. More than once did he invite 
them in, bat they went not; and many and many 
a canteen did he fill with pure water for those 
who were thirsty. He questioned them in regard 
to the number and disposition of their troops, the 
places of their sentinels, the men of whom they 
were in search. Sec*, &c, and received information 
that essentially aided him in his project. 

They supposed the men were in the wilderness, 
and would soon be starved out, and surrender 
themselves prisoners, at the very moment a parti- 
tion only separated them from their sight, and the 
savory smell of the dinner of the " rebels " tanta- 
lized the noses of their foes, as they thrust them 
for a moment into the kitchen of the elder. But 
mesmerism came not to their assistance, and the 
secreted were not discovered. But so imminent was 
the danger of discovery, and so severe the proba- 
ble penalty that would have been laid upon the 
elder, that the generous ; ' renegades " declared they 
would, if possible, leave the house unobserved, 
and submit to be captured. But the elder replied, 
"As my soul liveth ye shall not depart; for have 
I not given water to the pursuers, and shall I not, 
also, give bread and shelter to the hungry and 
pursued ? And, moreover, the prisons are all filled 



FOR FORTY YEARS. 



295 



with your fellows, and will it not, therefore, be a 
favor, even to your foes, that I keep you impris- 
oned in my own house, and guard you safely at 
my own expense ? And will not the Assembly, 
and the King himself, give me many thanks that I 
thus take a burden off their busy hands ?" And 
tbey abode still where they were. 

Night came, at length, with its friendly dark- 
ness, and the trio went forth, well directed and pre- 
pared to make their way to New York. Two 
reached there in safety, but the third was secreted 
in a barn, and fed by his aged mother, until the 
storm of excitement had measurably subsided; so 
neither of them was taken. But I have room for 
nothing more about the war. 

About this time I accepted an invitation to re- 
move to Canton, Mass., about fifteen miles south 
of Boston. I had many reasons for this removal, 
but cannot state them here. I took leave of my 
many kind friends in Rhode Island, who urged my 
stay, but blamed me not for departing, and arrived 
in Canton August 1, 1842. 

No preacher of our faith had ever been settled 
here, and no society organized. My settlement 
was an experiment, which, however, did not prove 
an eminently successful one ; for though I re- 
mained there two years, and several efforts were 
made, yet we could not succeed even in organizing 
a Universalist society. There were good and 
willing people enough to have formed a very 
respectable one ; but every effort was thwarted by 
a few crooked sticks that chanced, at that time, to 
grow on Zion's hill, and which could not be 
straightened. We owned no church, but met in 



296 



THE PILGftir.IAGE OF A PILGRIM,, 



an inconvenient hall.. We had good conference 
meetings, and a Sabbath school : but things in the 
business world were in a low condition, and pre- 
vented the friends from doing as they wished. I 
have here some excellent friends, whom I remem- 
ber with pleasure and gratefulness, and am happy 
that they are now prospering under the effective 
labors of Brother C. W. Mellen. 

I received, while here, an invitation to become 
the agent of a missionary association in New 
Hampshire, which, but for one reason, I should 
have accepted. In the fall of 1844, I received a 
unanimous invitation to become pastor of the 
Universalist society in Hingham, Mass., bat de- 
clined its acceptance, having, for several years, 
contemplated removing to Salisbury, Mass. 

In November, 1844, I removed to Salisbury, 
Mass., where I remain unto this present time, 
(August, 1848,) though I have received proposi- 
tions to settle from various societies. I have been, 
and still am, engaged in itinerating, or missionary- 
ing, in various parts of the states of Maine. New 
Hampshire, Massachusetts, Connecticut and Ehode 
Island, and I have reason to believe that my labors 
have not been in vain. I believe I am accom- 
plishing more for the cause than if settled with a 
society; but my labor is greater when my "field is 
the world," than when my "field is the parish." 
Still I am willing to perform a work which, should 
i neglect it, might be done by no one ; and the 
fiiends of the cause, hitherto, where I have jour- 
neyed, have been disposed to sustain and encour- 
age me. No missionary in our order has, to my 
knowledge, been sustained by any association half 



FOR FORTY YEARS. 



297 



js long as I have been sustained by the people, 
going forth on my " own hook." 

It would fill a large volume to relate the par- 
ticulars and adventures of my journeyings for the 
last four years. I will give a single letter, con- 
taining not the particulars, but the outlines, of one 
missionary tour, and with it I close this chapter. 
It is taken from th% " Christian Freeman." 

-East Thomaston, Me., Nov. 13, 1847. 

" Brother Cobb : — You are aware, if you have 
not forgotten it, that I am at present in this State, 
on a missionary excursion ; and if you have no 
objection, I will "report progress" through your 
paper, for the information of any of your readers 
who are interested in the matter. 

" I wrote you from Orland about the 20th ult., 
since which time I have preached the word in 
Prospect, Belfast, Lincolnville, Camden, Camden- 
port, Hope, Union and Appleton. Within the last 
fourteen days I have preached fifteen discourses, 
and given several addresses. 

" I have been on this tour eight weeks, and 
have, among other exertions to spread a knowl- 
edge of the truth, put in circulation among the 
various religious sects, within a district of sixty 
miles by twenty, seven hundred doctrinal, practical 
and temperance books and pamphlets, most of 
them, however, bound volumes. I not unfre- 
quently dispose of a Universalist book to a deter- 
mined opposer to its doctrines; but never without 
his understanding the import of its teachings. 
By conversation, I create in his mind, if possible, 
a disposition to know more of our doctrine, and 



298 THE PILGRIMAGE Or A PILGRIM, 

not being able to stay long enough to meet and an- 
swer all his inquiries and objections, I sell him a 
book — perhaps the Book of Abraham," or " The 
Family Prayer Book" — leaving him and the 
book together to work out his own salvation. By 
such personal efforts, I send many of our denomi- 
national works into families where, otherwise, 
they would not find their way, '•perhaps, for many 
years ; and, doubtless, truthful books scattered in 
this way will be like the leaves of the tree for the 
healing of the nations. 

" It was but yesterday, I was met by a young, 
intelligent looking Irishman, who inquired if I had 
one of my books for him. He said he was edu- 
cated a Eoman Catholic, but was willing to receive 
truth from any source — that he heard me pr ache 
a few evenings since, and liked my 'pr aching ; and 
learning that I had a book of my own experience 
and sentiments, he wished to obtain one»; and he 
thought if others of his countrymen would hare 
me, they, also, would purchase a book. He took 
a copy of the " Acts of the Elders," and went 
his way to exhibit it among his countrymen at his 
boarding-house. 

"In Orland there is but one meeting-house, and 
that one, strange to say, was built, and is owned, 
by Universalists. Brother J. E. Burnham preach- 
es for them half the time, but the}' ought to have 
preaching every Sabbath. In Bucksport is a 
society of our faith ; but they have no preaching. 
I should have lectured there, but there appeared to 
be no suitable place that could be obtained. 

' ; I made an unsuccessful effort to get up lec- 
tures in Castine. I sent and received messages, 



FOR FORTY YEARS. 



299 



both verbal and written, but obtained so Jittle en- 
couragement, and so much discouragement, that I 
went not among them, but departed another way, 
saying, " Sleep on now and take your rest." The 
Universalists in Castine own a good meeting- 
house, and are able to support a minister of the 
gospel. But the damps of spiritual death have 
come upon them — they have hanged their harps 
upon the willows, and sat down by the cold streams 
of Babylon, and folded their hands in careless in- 
difference and inglorious inactivity. The doors of 
their sanctuary are fast closed up, and its courts 
are untrodden by devout worshippers of God ; the 
voice of praise and prayer is not heard therein, 
nor does the word of truth and grace go forth 
therefrom, though thousands around are perishing 
for lack of religious knowledge. True, there 
may be those who weep, at times, between the 
porch and the altar, over the desolations of Zion, 
but they are not enough to keep the sanctuary 
cleansed, and the house set in order, so that they 
could enter in and worship there, should a herald 
of the cross offer to preach " the unsearchable 
riches of Christ," without money and without 
price. God grant that they may soon awaken from 
spiritual slumber, arise and shake themselves from 
the dust, and be found in the perfect pathway of 
religious duty ! 

" In Prospect, are very many professed Univer- 
salists scattered through the town. Brother 
Jerome Harris preaches here, in two meeting- 
houses, and is engaged, also, in school-teaching, 
not receiving a sufficient support from his minis- 
terial labors. 



300 



THE PILGRIMAGE OF A PILGRIM, 



" In Belfast is a good society and a good meet 
ing-house, and as their good minister, Brother 
F. A. Hodsdon,has just left them, they want some 
other good man, " of the same sort," to labor with 
them. 

" In Lincolnville, 4 Duck Trap' village, is a neat, 
new union meeting-house, in which I gave three 
lectures. One arrangement about it, I think, is 
excellent, and would commend it to all who 
engage in building union houses. Though each 
sect has liberty to use it a definite number of 
specified Sabbaths, according to its amount of 
ownership, yet no one sect which may not see fit 
to obtain preaching on its day, can close the house 
even on that day, against another sect who may 
feel disposed to occupy it for preaching. The 
Universalists have preaching occasionally. The 
cause has good friends here. In Camden, Brother 
Tuttle lives, where he preaches a part of the time. 
They own one meeting-house, (at Goose River,) 
and have another nearly completed, at the Harbor, 
which is built by a parish fund, which has been 
accumulating for many years. The Baptists 
kindly opened their church for me to lecture in. 

" In Hope the cause looks a little too much like 
despair, though there are some ardent friends and 
many professed believers in the town. They have 
preaching, sometimes, by Brother Baxter, who is 
engaged not only in the ministry, but, also, in 
school teaching. 

" In Union there is too much discord among 
the friends of truth ; nevertheless, they support 
preaching all the time, and the meetings are 



FOR FORTY YEARS. 



301 



pretty well attended. Brother W. H. Harriman 
is their pastor. 

" In Templeton we have a few good friends, 
but they seldom have preaching of our faith. I 
lectured here one evening to a crowded and at- 
tentive audience, in a large school-house. They 
appeared anxious to listen to the word of life, 
and Brother Harriman, who was with me, made 
an engagement to spend a Sabbath with them. 

" I am now in East Thomaston, and expect to 
preach for Brother N. C. Fletcher on the morrow, 
who is in Belfast." 

" Thus have I, Brother Cobb, given a brief and 
shadowy outline of my efforts, and the state of the 
cause as it has come under my own observation 
since leaving Orland. Before that I had preached 
in Bangor, East and West Corinth, Orono, Upper 
Stillwater, Old Town and Bradley. I have not 
time, had I the disposition, to tell you just how I 
was conveyed from place to place ; how many 
purling rills, meandering brooks, and flowing riv- 
ers, and placid lakes, and towering mountains, and 
lofty trees, and waving forests, I passed, and beheld, 
and admired, in my hasty journeyings. Nor 
whether, when, hungry and thirsty, I paused to be 
refreshed, there were placed before me ' unsettled 
coffee,' 4 saleratus bread/ and 'unsavory butter.' 
No, I cannot now stop, as the manner of some 
is, to enumerate and dwell upon these interesting 
and weighty particulars ! 

" Suffice it to say, that in all my journeyings, 
I meet with a cordial welcome from the minister- 
ing brethren (and sisters, too) on whom I call, 
and from very many others ; and that they most 
26 



302 THE PILGRIMAGE OF A PILG&IM. 



cheerfully second my exertions, and, essentially aid 
me in the prosecution of the work given me to 
do ; for all of which they have my most grateful 
acknowledgements. 

u I find it convenient to have with me printed 
handbills, so that I can get up meetings, some- 
times, in a village, at short notice. 

"As to pecuniary compensation, I depend, 
mainly, upon the profit arising from the sale of 
books ; and, therefore, never take a contribution 
in a public meeting. This is my first visit to- 
this portion of the common heritage. It has thus 
far been a very pleasant, though rather fatiguing 
one. I expect to leave for home in a few days, 
and will God grant me to arrive there in peace 
and safety. Amen. 

" As ever, thine, 

" Abraham Norwood." 



Note. I will here say what should have been said on 
page 295, in connection with the account of my residence 
in Canton, viz: Rev. Brothers E. Thompson and A. P. 
Cleverly labored here before me, but although the latter 
preached a part of the time for' two or three years, yet 
neither of them resided in the town ; and hence the asser- 
tion. " no preacher of our faith had ever been settled here." 



CHAPTER X. 



Author's famify record — Opposition of relatives, and encour- 
agement of friends — Sickness and health, poverty and 
wealth — Much to say, but not room to say it — " Come, and 
bring the baby " — End of the " Pilgrimage." 

The writer was married — he remembers it dis- 
tinctly, and has not repented of the transaction — 
in Salisbury, Mass., Dec. 8, 1829, to Ruth 
Stevens Penson, daughter of Captain John Pen- 
son. She was a Baptist, and most of her rel- 
atives were professedly pious, and some of them 
said many zealous things because her husband 
became a Universalist, and even advised her to 
forsake him forever ! One of them declared that 
she had rather have heard that he was a con- 
firmed drunkard ! But they have all learned 
better things since, and become very pleasantly 
reconciled, for their hearts are a thousand times 
better than their creeds. 

Mrs. Norwood was opposed to my preaching the 
" heresy," and thought she could never hear me 
do so. But she did hear me, the first chance she 
had, and has never been willing to leave our meet- 
ing for any other. In fact, Universalism is her 
favorite doctrine, and I have the very great happi- 
ness of being her favorite minister ; and she is 
my most favorite hearer ; and her children are 
my most favorite children, and mine are hers. 



304 



THE PILGRIMAGE Or A PILGRIM, 



There are six of them — four girls and two boys. 
The girls are all here, and the boys are in the 
upper kingdom — gone home. 

The first-born. Ruth Ann, came to us in Bidde- 
ford, Me., September 10. 1S30. and was with her 
mother, in Salisbury, whilst I was in Maiden, at 
Brother Cobb's. By the way, I intended before 
this to have mentioned Mrs. E. H. Cobb, merely 
to express my grateful remembrance of her uni- 
form care and attention, and sisterly kindness and 
affection to me, while a student at her house. 
Moreover, she wrote an interesting and lengthy 
epistle to Mrs. N., who, at the time, was sur- 
rounded by my religious opposers, which much 
instructed and encouraged her. She has our 
thanks. 

In Brewster, three children were given us. 

1st. A son, October 4. 1S33, to make a Chris- 
tian name for whom, we took his maternal grand- 
father's surname, and called him Penson. He was 
a fair, forward child, but he left us August 3, 
1S34. 

2d. Mary Parker made us her first visit Febru- 
ary 13, 1535, and was called after one of my sis- 
ters. This child has been sick a great deal, and 
we have had very much labor, care and anxiety, 
on her account. 

3d. Eliza Penson, called after one of her moth- 
er's sisters, was given us March 4, 1S37, the day 
of President Van Buren's inauguration. A whig 
lawyer pleasantlv observed, that as 1 was a strong 
friend of the president, she should be called Mar- 
tha Van Buren. 

Augusta S., named after one of my sisters, 



FOR FORTY YEARS. 



305 



made her first appearance among us in Marble- 
head, January 15, 1840. 

Our last was presented us in Salisbury, Novem- 
ber 23, 1845. He was a bright little fellow, and 
added very much to our stock of domestic happi- 
ness. But " to die is to go home ;" and he went 
home, after much suffering, February 25, 1847. 

Mrs. Norwood's health has been bad for seven 
years, which, together with her dislike of the 
location, was the principal cause of my leaving 
Rhode Island. In fact, she fortunately left before 
the Suffrage outbreak, and, of course, was not at 
the house of the elder when the three men were 
secreted. In Canton, her health continued to 
decline, in spite of medical treatment, which fact 
determined me on declining all invitations to a 
pastoral charge, and removing to this place, her 
native village. For two years her health has 
been gradually, though almost imperceptibly, im- 
proving, so that now she attends daily to her 
domestic affairs. 

When I entered the ministry I was much afflict- 
ed with dyspepsia; but a persevering disuse of cof- 
fee and tea, and a careful observance in regard to 
diet, restored me entirely. I had, however, a very 
dangerous cough a part of the time while on the 
Cape, and it did not leave me fully until I had 
been a year in Marblehead. I also had the can- 
ker-rash, which injured my eye-sight. Altogeth- 
er I have had considerable sickness in my family. 

As to worldly wealth, I never expected to be 
rich, and am not likely to be disappointed. I 
have always been poor in the things of the world, 
yet have contrived to pay all my debts, and to be 
26* 



306 THE PILGRIMAGE OF A PILGRIM, 

rich in faith. I have sometimes been pcorer 
than at others. 

In Rhode Island we by no means fared sump- 
tuously every day, and had it not been for some 
thoughtful friends in Providence and Woonsocket, 
we should not have come so near it as we did. 
However, though I preached in a wilderness, my 
raiment was not of camel's hair, nor my meat 
locusts and wild honey. 

I labored, working with my heart, my head, and 
my hands, and complained not. I am still willing 
to labor for the spread of truth, while I have my 
health, and the approbation of God and my own 
conscience. I am happy, .also, to enjoy the fel- 
lowship of my ministering brethren, and the coun- 
tenance of the denomination generally ; and my 
prayer is that I may not prove unworthy of the 
trust placed in me, and of the friendship of thou- 
sands who kindly receive me to their homes, and 
assist me in my many missionary wanderings. 
May the good Father abundantly bless them all ! 

I have yet many things to say, but this volume 
is already larger than I intended, so I must end 
the "Pilgrimage." But first let me give an ex- 
tract from a letter to my friend, Mrs. M. S. R., 
of Lewiston, Me., who wrote us to " come, and 
bring the baby," not knowing of its departure. 
Here it is : 

"As to ' bringing the baby,' we shall not be 
permitted to do any such thing. We had one, 
though, when we received your first letter — a 
boy — and his mother called him by his father's 
name, though it was a rather old and large name 
for a young and small boy. But then she liked 



FOR FORTY YEARS. 



307 



it, for certain reasons, and it would not look well 
for me to raise an opposition. 

" He was a bright, enjoyable little fellow, and 
everybody in the house loved him dearly. But 
we cannot take him with us to visit you, for he has 
been gone from us for several months, and though 
we long to see him, yet we cannot have the 
privilege. 

" Sickness came upon him, and intense suffering 
paled his cheek, and dimmed his eye, and shook 
his tender frame, as we watched beside his little 
couch, day after day, and night after night, antici- 
pating his wants, sympathizing with his sufferings, 
and enduring the most painful anxiety and sus- 
pense. But such scenes cannot last forever, for 
the parental heart would break with the in- 
tensity of its agony, and the frame itself, which 
holds that heart, would be crushed to earth, and 
planted in the grave, by the weight of such afflic- 
tion. 

" Oh, it is more dreadful, more agonizing, to see 
a friend we love, but cannot help, writhing in ex- 
cruciating anguish, and to feel our efforts power- 
less to grant relief, — to realize our perfect impo- 
tency, — to see our every effort vain and useless, 
than it is to look upon the lifeless form, the placid 
brow, the pallid cheek, the pale, wan lips, the 
sunken eye, and pulseless bosom, that will throb 
no more. Death came — the messenger of God 
— and soothed his anguish, and hushed his sil- 
very voice, and closed his bright blue eyes, and 
wrapped his lovely form in his cold shroud ! The 
strife w T as past, the high-wrought agony was o'er ; 
our only son was dead ; and we gazed more tran- 



303 



THE PILGRIMS GE OF A PILGB.D1, 



quilly as he lay before us. beautiful in death. We 
raised him gently from his cradle bed — the bed 
he loved so well — and dressed him for the grave ; 
and many a lip. warm with the gush of life, was 
closely pressed to his cold cheek, and many a burn- 
ing tear fell on the loved and lost, the early dead, 
the poor, pale boy ! But I was calm, even as 
now ; for God had done it, and I knew the fact, 
and held my peace and murmured not. 

^ ^ # # ^ 

i; A storm raged fearfully, and snow descended 
thickly from dark clouds above, as we gave the lasi 
sad look, and kissed again the marble brow, and 
bore him forth from his warm, glad home, and 
found a place among a sleeping multitude of old 
and young, and gently laid him there, in his cold, 
damp, narrow grave, and breathed a prayer, and 
dropped a tear, and left him in his loneliness, and 
sadly went our way to our deserted home ; and 
the fierce east wind rudely sang his requiem. 

Thus Lave both our boys, (for tvjo were ours,) 
one after one. been taken from us, blasting our 
fondest earthly ho'pes, but adding cherub after 
cherub to the better world, and laying up our 
choicest treasures in the upper kingdom. One 
was hut ten, the other fifteen, months, when they 
departed; and they will come again to visit us no 
more. Still we are comforted with the blessed 
hope that we shall meet again in a brighter and a 
better world, where we can say. ' Behold I and 
the children which God hath given me.' 

" But we should never grieve o'er joys or friends 
departed, so as to be unmindful of our blessings 
left. True, God has taken two of our dear, loved 



FOR FORTY YEARS. 



309 



ones, yet four remain to bless and cheer us, and 
we have twice the cause for praise that we have 
for sorrow, and, therefore, should complain not, 
but bow, with pious resignation, to his holy will. 

" I do thus bow, and am prepared to kiss the rod 
that smites me, and to yield my friends, or go 
myself, the way of all the earth, whenever God 
shall call, — for I must confess my love of life is 
not so strong as it once was, for every time a 
friend departs, another tie is sundered that binds 
me here. But I am resolved, while friends are 
left me, to enjoy and love them. My own short 
life is, doubtless, almost spent, for two score years 
thereof have gone into the past, and rny days are 
numbered, and my work, perchance, is almost 
done, for this earthly pilgrimage is, at longest 
short. But I will labor till my sun goes down, 
and will God grant that it may set in peace. 
Amen.' , , 



POETICAL SELECTIONS. 



Notwithstanding this volume is, already, as 
large as I anticipated making it, yet I will add to 
it a few more specimens of my rhyming produc- 
tions. The selections in Part I. are from my 
" Fisherman Poetry those in Part II. were writ- 
ten since. 

PART I. 



TO MY SISTER MARY. 

Bright is the day before you, 
And fair the way you go ; 

A cloudless sky is o'er you, 
You nought of trouble know. 

Approaching now life's wild-wood, 
Fond Hope illumes thy brow, 

And whispers to thy childhood. 
"'Twill fairer be than now." 

It says, "Each coming morrow 
Will, like the passing day, 

Be undisturbed by sorrow, 
And smoothly glide away." 

Such hope will but deceive you, 

If by it you are borne ; 
And soon, ah! soon 'twill leave you, 

And leave you. too, to mourn. 

In this vain world of sadness, 
Expect no perfect bliss ; 



THE PILGRIMAGE OF A PILGRIM. 



311 



• The coming day with gladness 
No better fraught than this. 

The flowers will not be thornless 
That blossom on your way ; 

The world will not be scornless. 
While in its paths you stray. 

Then set not your affection 
And heart on things below ; 

But seek from heaven protection, 
To guide where you should go. 

While on life's troubled ocean, 
Whene'er its billows rise, 

May faith and pure devotion 
Direct you to the skies I 



The following was written in early life, but the 
author threw his mind forward to advanced age, 
and imagined himself on a 

VISIT TO HIS NATIVE HOME. 

A&ain did I visit the home of my childhood, 
Again did I stray where I often had strayed ; 

I wandered again in the same shady wild-wood, 
And stopped bj^he brook wiiere I carelessly played. 

And then did I go to the garden I planted, 
Wild bushes now covered the beautiful spot, 

By roses and daises it once was enchanted. 

But time has been mowing, and now they are not! 

I sat down to rest on a rock that was shaded, 

On which the bright beams of the sun used to be, 

For, though all the blossoms and flowers had faded, 
An acorn I planted had grown to a tree. 

Then o'er the green fields did I ramble, delighted, 
Where often we played with a bat and a ball, 



312 THE PILG-RDIAGE OF A PILGRIM, 



And where the poor squirrels, most dreadfully frighted. 
Were pelted with stones as they fled on the wall. 

And there did we sport with our cross-bows and arrows, 
Which flew, when we strove with the strength of our 

might, 

With force just sufficient to startle the sparrows, 
And make them seek out a new place to alight. 

I saw the old school-house, that stood by the pasture, 

The crooked way to it I frequently trod ; 
But some of the boys, who than I could run faster, 

Would sometimes play truant in spite of the rod. 

1 looked to the shore that is washed by the ocean, 
The sea-gull and fish-hawk were waiting their prey ; 

Oh, how I have watched them, with youthful emotion, 
To see the poor fishes borne swiftly away ! 

But where, said my heart, are the loved ones I cherished? 

My playmates, companions, that heightened my joy ? 
Alas ! I exclaimed, they have most of them perished, 

That sported and frolicked when I was a boy. 

But cease, my sad heart, for ! tis vain to deplore them, 
Since nothing it matters to them or to me, 

If they went before me, or I went before them, 
As soon in the grave we must all of us be. 

Then fear not. my soul, though the way may seem dreary, 
For man is immortal. — what want we beside ? 

Beyond the dark valley is rest for the 4fcary, 

And " Death has no sting, for the Saviour has died." 



"THERE IS A TIME TO DIE." — Solomon. 

" There is a time" when dust with dust must blend, 
" There is a time" when mortal strife will end, 

Our bodies sleep beneath the earth's cold sod. 

Our spirits rise to our Creator, God. 

u There is a time" when earth no joys can give, 
When we by faith on things unseen must live ; 



FOR FORTY YEARS. 



313 



Faith in the word which God to man has given, 
To guide his footsteps in the way to heaven. 

" There is a time " when life will lose its charms, 
When Death will seize us in his icy arms, 
And bear us safely to the world of peace, 
Where grief and pain and sin and sorrow cease. 

" There is a time " when friends around us stand, 
Mark the pale cheek, and take the trembling hand; 
When hearts with grief and eyes with tears will swell, 
And falt'ring accents breathe a last farewell. 

' There is a time " when death itself will die, 
And the last trumpet rend the vaulted sky ; 
When time on earth, with men, sjiall be no more, 
Earth, air, and ocean, as they were before. 

" There is a time" — oh, haste, thou welcome day ! — 
When doubts and fears will vanish all away ; 
There is an hour when raptured hearts can sing, 

"Where is thy victory, grave? oh, death, thy sting?" 



WHEN I AM DEAD. 

When I am dead, oh ! lay me down 
Beneath some humble sod, 

And let the dust return to dust, 
The spirit to its God. 

Let no parade, or empty show, 
Be seen about my bier, — 

Let not the sable shroud of woe 
On kindred forms appear. 

But let a friendly few be there, 
My couch of death around, — 

Let there be said a fervent prayer, 
Then lay me in the ground. 

Place there a lonely stone, or not, — 
It matters not to me, 
27 



314 THE PILGRIMAGE OF A PILGRIM, 



Whether remembered or forgot 
This mortal frame shall be. 

But let fond nature's faithful hand 

My humble bed bestrew, 
"With flowers no human artist planned, 

That wild and fragrant grow. 

A " weeping willow " — mournful tree ! — 

(The practice good or bad) 
Must never wave above my grave - 

It is a token sad. 

Let no fond heart or bosom swell 

"With grief's corroding pain ; 
From tears and sighs may hearts and eyes 

Both one and all refrain. 

But should some friend lament my end, 

Nor stay the falling tear, 
May God above, who rules in love, 

The fainting spirit cheer. 



The following- is an extract from a piece written 
on leaving Biddeford, Me., and the last written 
over the signature which it bears. 

FINALLY — FAREWELL. 

Farewell to the place — I can't say of my birth — 
But to a bright spot on our beautiful earth, 
Where peace, love, and friendship, in unity dwell, 
The minstrel would breathe a pathetic farewell. 

Farewell to the river, from whose banks of green, 
Bright fishes, that sport in its waters, are seen ; 
How oft its swift current has borne me along I 
Ah, well it deserves a good place in my song. 

Farewell to the mountains, hills, valleys and plains I 
I ne'er shall forget you while memory remains ; 



FOR FORTY YEARS. 



315 



Where oft the wild pigeons were slain by my gun, 
And foxes and hares had to scamper and run. 

Farewell to my trees, both the branch and the root j 
I planted, and others may gather the fruit ; 
Farewell to the one where I once got a fall, 
Ere that is forgotten the rest will be all. 

Farewell my sweet rosebush that stands by the brook, 
Perhaps I no more on your beauties shall look ; 
Breathe gently, oh, zephyrs ! its tendrils among, 
While on them bright dew-drops are carelessly hung. 

Ye green fields and meadows, with all your sweet flowers, 
Brooks, streams, trees, and vines, and your nature formed 
bowers ; 

How oft you delighted, I never can tell, 

The heart that now loves you and bids you farewell. 

Farewell the green hill where I often have strayed, 
To see all the beauties of nature displayed j 
To watch the last rays of the bright setting sun, 
Till night's sable curtain its duty had done ; 

To catch the last notes of sweet songsters around, 
Ere sleep to their senses admittance had found j 
Adieu, thou loved spot ! but I will not deplore, 
Though places that know me will know me no more. 

Farewell, oh, my kindred! the tenderest farewell! 
My words are too few and too feeble to tell ; 
Suffice it to say, though asunder we part, 
While absent in presence, together in heart. 

New scenes will delight where I hope soon to dwell, 
Other fields, flowers and mountains divert me as well; 
New kindred are waiting to welcome me there, 
New friends will surround me, my loss to repair. 

Then why do I tarry ? why longer delay ? 
Spread, spread your white canvass, my bark, and away! 
One sigh, as we part, one last lingering look — - 
Farewell to you all ! and adieu to Cod-hook. 



316 THE PILGRIMAGE OF A PILGRIM, 



PAET n. 

TO MY MUSE. 

Awake ! my Muse, arise ! 
Thy harp hath long upon the willows hung ; 
Though cloudless, bright and pure, have been thy skies 
Silent, alas, hast thou remained — unstrung. 

Awake ! Why dost thou sleep, 
When all around is lovely and serene ? 
Why doth thy harp unbroken silence keep, 
When nature speaks — a voice not heard, but seen ? 

The glorious heavens above, 
The golden sun, that pours his vivid rays, 
The earth around, proclaim a God of love, 
And call thee to awake and sing his praise. 

The forest, with its trees, 
The wind, that wantons on the crystal lake, 
The fields of grain, slow waving with the breeze, 
All call thee to awake, awake, awake ! 

The air perfumed with flowers, 
The hills and vales are lovely to the view, 
And gentle rains, and soft, refreshing showers, 
The strength and vigor of the earth renew. 

The orchards yield their fruits, 
To cheer and bless the noble creature, man ; 
The gardens teem with flowers, and herbs, and roots, 
And thus obey unerring Wisdom's plan. 

Sweet zephyrs gently breathe 
Through the loved bowers around which woodbines cling 
Where fairest hands the fairest garlands wreathe, 
And loveliest birds attune their notes and sing. 

Then why should'st thou be mute ? 
And why thy harp so long remain unstrung? 
Awake ! attune once more the lyre and lute ; 
If much has been, much yet remains unsung." 



FOR FORTY YEARS. 



THE SABBATH. 

Hail, thou day of sacred rest ! 
Owned of God, divinely blest ; 
Precious boon to mortals given, 
Peace on earth, a type of heaven. 

On this day the Saviour rose 
From the silent grave r s repose ; 
On this day do Christians meet, 
Chant his praise in accents sweet. 

Every mortal care, depart ; 
Love divine, inspire each heart ; 
Waves of peace celestial, roll, 
Overwhelm each troubled soul. 

May the earthly courts of God 
Be with awe and gladness trod ; 
And his happy children raise 
Sacred songs of joy and praise. 

May their fervent prayers arise 
To the God of earth and skies, 
And his spirit from on high 
Every mental want supply. 

May each herald of the cross 
Count all earthly things but dross ; 
And the gospel truth proclaim, 
That the Lord our Saviour came, 

With commission from above, 
To declare that " God is love f 
That salvation will extend 
To the earth's remotest end , 

That we all shall glory see, 
Blest with immortality; 
That all hearts and tongues shall sing, 
" Glory to our heavenly King !" 

27* 



318 



THE PILGRIMAGE OF A PILGRIM, 



The following- lines were written and read fc 
the young man who performed the deed alluded to • 
while the sad moan in gs of the parent cow wer< 
sounding in his ears ; and they are published hen 
by request. 

CRUELTY TO ANIMALS REPROVED. 

Think you that beasts can feel? 

Have they affection for their tender young ? 
Or are their hearts so cased with triple steel, 

That they cannot with anguish keen be wrung? 

Hear you that lowing cow ? 

Does not her mournful voice salute your ear ? 
Why is it ? Can you answer ? Tell rne now, 

Why does her look so sad, so wild, appear ? 

Do you not like to tell 

The sad, the mournful, and the cruel tale ? 
How, by your hand, her helpless offspring fell, 

That her rich milk might fill the flowing pail? 

. 'What power could nerve your arm, 

When raised, the blood of innocence to shed ? 
Felt you no check of conscience, no alarm? 
Was tenderness avaunt, and pity fled? 

How could you so destroy 

A life it was not in your power to give ? 
How could you change to grief a mother's joy, 

And put to death what she desired to live? 

Think now a beast can feel ? 

If not, witness again that mother's woe ; 
'Tis true no tears adown her cheek can steal, 

But more she suffers than if tears could flow. 

I cease — for you lament! 

You hear her moans and you regret the deed ; 
But J t is too late ! — 't is useless to repent ! 

You raised the axe — you made the victim bleed ! 



FOR FORTY YEARS. 



LINES 

WRITTEN IN THE ALBUM OF MISS RUTH H. 

And must I write, on leaf so white, 
Whatever my brains inditing? 

Celestial fire my breast inspire. 
And guide my pen while writing. 

Let not my lays be words of praise, 

And vain, poetic fiction ; 
Bnt lines of truth be traced for Ruth, 

In plain, unvarnished diction. 

This world of ours, by other powers 
Than men possess, is guided ; 

Pleasure and pain sometimes obtain, 
Among us all divided. 

Of hopes and fears, of smiles and tears, 

Of meeting and of parting, 
Of sun and shade, is truly made, 

This world in which you 're starting. 

Sometimes, though great be our estate, 
And broad be our dominions, 

We proudly soar to grasp at more, 
And fall with broken pinions. 

Sometimes we sail with fav'ring gale, 
Our bark by Hope commanded, 

Till ocean's wave becomes her grave, 
Or on some rock is stranded. 

Again, perchance, we may advance 
In darksome way and fearful, 

And sudden light burst on the sight, 
And make us gay and cheerful. 

Thus joy and woe alternate flow, 
And come when least expected, 

And hope or fear may start a tear, 
Elated or dejected. 

Professed friends, for selfish ends. 
Can pass us by unheeded ; 



920 THE PILGRIMAGE OF A PILGRIM, 

And sometimes those we deem our foes 
Will prove our friends when needed. 

Such is the world in which we 're hurled 
By Him who rules above us ; 

And we are told, in words of gold, 
He mil forever love us. 

All changes, then, which come to men, 
Both pleasing and dejecting, 

We, to discern in them, should learn 
The hand of Heaven directing. 

But I suppose ? t is time to close 
This lengthy rig of rhyming, 

Which I must guess you will confess 
There is not much sublime in. 

That I should write in strain so light, 

I own it rather strange is — 
But stop, my pen ! 

Your friend, A. N v 
P. S. And will be till he changes. 



The following Ode was written for and sung at 
the annual celebration of the Marblehead Colum- 
bian Society, January 8, 1839. 

ORIGINAL ODE. 

Science hath waved her wand, 
Outstretched her potent hand, 

Uttered her voice : 
Nations that sat in night 
Have risen by her might, 
And in refulgent light 

They now rejoice. 

Yet still she leads the way 
To a far brighter day, 
And bids us run ; 



FOR FORTY YEARS. 



321 



Glad Genius qnickly flies, 
With eagle's wings and eyes, 
Untired we see him rise 

Toward Learning's sun. 

On, on, in this bright track 
And pause not — look not back, 

Ye nations all ! 
Pursuit secures success, 
Then onward, onward press ! 
Science all those will bless 

Who heed her call. 

We of Columbia's land 
Extend a proffered hand, 

Science, to thee ; 
Though not thy place of birth, 
It is of priceless worth, 
The spot of all the earth 

Where thou should'st be 

As erst, in Rome and Greece, 
Come, make thy home in peace, 

On this blest shore ; 
Then thy bright beams extend 
To earth's remotest end, 
And our whole race befriend,— 

We ask no more. 



This ode was written for and sung at the pre- 
sentation of a banner, by ladies, to a Temperance 
Society. 

TEMPERANCE ODE. 

Lo, we come, with banner bright, 
Waving o'er oar heads to-night, 
In the Temperance cause to fight ; 
Temperance and reform. 



332 



THE PILGRIMAGE OF A PILGRIM, 



Fairest hands this banner wrought, 
Purest hearts the offering brought, 
We accept it as we ought, 

Grateful heaus and warm. 

To the breeze its folds we fling, 
And renew our pledge to bring 
Alcohol, the tyrant king, 

At our feet to fall. 

Yes, this monster we will rout, 
Force his camp, and drive him out ; 
With a song and with a shout, 
Rally, freemen, all ! 

Rally, ye whom temperance led 
From the earth, your only bed, 
When all hope afar had fled ; 
Shout for liberty ! 

Ye who, in some evil hour, • 
Yielded to temptation's power, 
Rouse again, and never cower j 
On to victory ! 

Here 's our heart, and here 's our hand, — 
Join once more the temperance band, 
And the tempter from the land 
Shall be driven away. 

Rally, all ye slaves of rum ! 
To the rescue nobly come, 
Take the pledge, and don't be dumb-; 
Join the battle's fray ! 

Temperate men and women, all, 
Come at duty's loudest call, 
Save the world from alcohol, 

Come and sign the pledge ! 

Come beneath our banner bright, 
Every heart and voice unite, 
Like good soldiers shout and fight, 
And the battle wage ! 



FOR FORTY YEARS. 



323 



The following was sung at a meeting of Odd 
ellows and their ladies. 

INVOCATION. 

Great Parent, high. and holy, 

Omnipotent, divine ! 
"With grateful hearts and lowly, 

"We worship at thy shrine : 
A band of faithful brothers. 

In "Friendship, Truth and Love, r 
"With sisters, wives and mothers, 

Invoke thine aid above. 

Before thine altar bending, 

Our fervent prayers we raise ; 
"With hearts and voices blending, 

"We chant our songs of praise : 
"We praise Thee for each blessing 

To us so freely given ; 
For present joys possessing, 

And hopes of future heaven. 

Do Thou, rich grace revealing, 

Still aid us on our way , 
Increase each holy feeling, 

Dispose each heart to pray ; 
And keep us all united 

In Friendship's strongest ties, 
"With Faith and Truth unblighted, 

And Love that never dies. 

Each duty well performing, 

Each virtue nobly done, 
All hearts with fervor warming, 

All members joined in one ; 
Our high and sacred Order 

Will triumph and increase ; 
To its remotest border, 

The Lord w T ill give it peace. 



THE PILGRIMAGE OF A PILGRIM. 



CONCLUDING HYMN. 

AUNG AFTER A LECTURE OS ODD FELLOWSHIP, 

Odd Fellowship is love 
And every perfect grace, 
Imparted from above, 
To bless the human race, 

When practised forth 
By every hand, throughout the land, 

From south to north. 

Let all its friends be true, 
Obey its sacred laws, 
Arise with vigor new, 
Press onward in the cause ; 

To aid the sick, m 
To dry the tear, to quell the fear, 

Be ever quick. 

Should treacherous foes assail 
With slanders voice unjust, 
They never can prevail, 
For still " In God we trust 
"Be serious," then, 
But never fear, w 7 hile God is near, 
The taunts of men. 

We prize this friendly call, 
This sympathy of heart : 
But, sisters, brothers, all, 
'T is time, and we must part ; 

Though sad, 'tis right, 
So we rejoice with heart and voice t 

Good night, good night ! 



